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The  foundation  and  the 
superstructure 


THE  FOUNDATION  AND 
THE  SUPERSTRUCTURE 

OR 

THE  FAITH  OF  CHRIST  AND  THE 

WORKS  OF  MAN 

BY  y 

Richard  Mead  De  Mill 


For  if  there  had  been  a  Law  given  which  could  have  preserved  alive,  verily  the 
said  Righteousness  (which  entitles  a  man  to  Life)  would  have  been  from  (man  himself 
keeping)  Law. — Gal.  3  :  21.  I  live  by  Faith,  (not  my  Death  producing  faith,  which 
does  not  fulfil  the  Righteousness  of  the  Law,  but)  that  of  the  Son  of  GOD,  who  loved 
me,  and  gave  himself  for  me. — Gal.  2  :  20.  In  Him  was  Life  ;  and  the  Life  was  the 
Light  of  men   .   .   .   (of)  every  man  that  cometh  into  the  world. — John  1  :  4,  q. 

If  we  say  that  we  have  fellowship  with  Him,  and  walk  in  darkness,  we  lie,  and 
do  not  the  truth.  ...  If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us. — /  John  1:6,  8.  Behold,  I  come  quickly  ;  and  my  reward  is  with 
me,  to  render  to  each  man  according  as  is  his  work. — Rev.  22  :  12. 


G.  P.  PUTNAM'S  SONS 

NEW  YORK   AND    LONDON 

Gbe  ftnicfterbocfeer  iprese 
1908 


Copyright,  1908 

BY 

REBECCA  W.  De  MILL 


Ube  'ftnfcfterbocfeer  press,  Hew  Kotft 


IN  MEMORY  OF 
HENRIETTA  ELIZABETH  DE  MILL 

DAUGHTER  OF  THOMAS  A.  AND  CAROLINE  E.  DE  MILL 
BORN   AUGUST   23,    l82I.      DIED   DECEMBER    l6,    l88l 


A  wonderfully  sweet-tempered  and  unselfish  woman ; — most  patient,  gentle,  forbear- 
ing, and  forgiving.  A  model  daughter  and  sister ;  blessing  her  widowed  father's  house 
and  mine.  A  sure  reliance  amid  life's  cares,  a  comforter  in  trouble.  In  all  things  per- 
forming her  duties  with  steady  faithfulness,  unobtrusive  tact,  a  constant  thoughtfulness 
for  others,  and  an  engaging  unconsciousness  of  self.  One  who  in  life  would  have 
shrunk  from  this  public  praise. 


A   GRATEFUL   BROTHER'S   LOVING   TRIBUTE 


111 


NOTE 

This  book  is  published  exactly  as  the  manuscript  was  left 
at  his  death  by  Richard  Mead  De  Mill.  Mr.  De  Mill  lived 
long  enough,  not  only  to  complete  his  presentation  of  the 
truth  as  he  saw  it,  but  also  to  make  this  condensation  of 
the  argument  so  that  his  thought  might  have  the  benefit 
of  a  wider  circulation.  The  condensation  is  published 
first,  but  it  is  intended  later  to  give  the  more  complete 
argument  to  the  public. 

While  the  author  of  this  book  was  fortunately  able  to 
finish  his  work,  he  did  not  live  long  enough  to  superintend 
its  publication.  He  had  therefore  no  opportunity  to  read 
the  proofs.  It  is  quite  possible  that  if  he  had  had  that 
opportunity,  he  would  have  made  some  alterations  in  the 
text,  but  his  literary  executor  does  not  care  to  take  the 
responsibility  of  doing  so,  and  in  fact  sees  no  necessity  for 
any  change.  The  work,  therefore,  appears  as  he  left  it, 
even  to  the  note — the  evidently  unfinished  note — to  Section 
90. 

The  minute  and  painstaking  care  which  Mr.  De  Mill 
gave  to  the  preparation  of  his  manuscripts  was  character- 
istic of  the  man  himself.  The  study  of  the  scriptures  was 
his  keenest  pleasure.  It  became  the  passion  of  his  life,  and 
for  twenty-five  years  he  gave  to  it  the  benefit  of  his  legal 
mind,  trained  in  the  sifting  of  evidence  and  the  exact  use 
of  language.  And  it  is  in  the  results  of  this  study,  rather 
than  in  his  labors  in  his  profession,  that  are  to  be  found 
his  highest  claims  to  grateful  remembrance. 

R.  W.  De  M. 

September,   1908. 


'1 


*" 


PREFACE 

A  MANUSCRIPT  of  considerable  size,  entitled  The 
Purpose  of  the  JEons,  was  completed  by  me  about 
a  quarter  of  a  century  ago ;  although  it  has  been 
considerably  added  to  from  time  to  time,  and  over  fif- 
teen years  ago  was  re-arranged.  This  manuscript  I  have 
not  yet  submitted  to  a  publisher.  It  has  struck  me, 
however,  that  certain  matters  therein  might  be  made 
immediately  useful,  if  put  before  the  public  in  smaller 
volumes.  The  outcome  of  this  thought  has  been  the 
production  of  several  manuscripts  besides  the  one 
now  given  to  the  press.  In  resorting  to  this  method, 
of  course,  I  shall  lose  the  advantage  of  the  more 
thorough  treatment  of  the  larger  work,  and  of  the 
association  therein,  in  due  order,  of  a  wider  range  of 
thought.  In  this  volume  I  have  not  attempted  to 
do  full  justice  to  such  of  the  truths  touched  upon  as 
may  seem  unusual.  Desiring  of  all  things  to  bring 
its  contents  before  as  large  a  number  as  possible,  it 
must  suffice,  if  I  shall  succeed  in  preparing  the  way  in 
some  degree  for  the  larger  work.  My  object  is  to 
enkindle  the  interest  of  the  reader  in  the  truths  herein 
proclaimed;  and,  to  that  end,  to  let  him  know  that 
there  is  a  great  deal  more  to  be  said  in  their  behalf 
than  could  be  possibly  compressed  within  a  little 
compass.     Take,  for  example,  the  condensation  which 


Vll 


viii  Preface 

has  been  exercised  in  regard  to  such  important  sub- 
jects as  the  Unpardonable  Sin,  and  the  great  work 
of  "the  Faith  of  Christ, "  upon  which  St.  Paul  so  loves 
to  dwell,  and  in  regard  to  which  men  more  misunder- 
stand him  at  this  day  than  St.  Peter  declares  them  to 
have  done  in  the  apostolic  age. 

But  notwithstanding  this  necessary  brevity,  which 
scarcely  puts  the  reader  in  a  position  fairly  to  judge,  I 
would  welcome  friendly  criticism;  and  I  have  often 
sought  for  it,  and  in  many  ways.  It  is  in  fact  one 
of  the  grounds  of  assurance  of  the  truth  of  my  posi- 
tions, that  hitherto  no  adverse  criticism  has  been  made 
by  any  one  of  the  bright  minds  who  have  kindly  read, 
in  whole  or  in  part,  the  manuscript  of  my  largest 
work.  And  I  would  be  only  too  glad,  before  the 
publication  of  that  work,  to  have  it  subjected  to  a  still 
larger  number;  but  unfortunately  I  have  exhausted 
my  circle  of  scholastic  friends;  and  the  experience 
of  what  I  have  done  for  others  enables  me  to  realise 
that  a  critical  perusal  of  manuscripts  is  a  labour  of 
time,  and  care,  and  patience,  which  one  ought  not 
to  expect,  except  from  those  of  whose  personal  interest 
he  is  confident,  and  unto  whom  he  would  be  glad  to 
render  like  friendly  favours.  That  I  may  serve  the 
cause  of  the  God  of  truth,  however,  I  have  been  stimu- 
lated to  spend  long  years  of  invalidism  in  carefully 
preparing  these  several  manuscripts,  when  my  physical 
system  was  demanding  outdoor  air,  and  exercise,  and 
recreation.  It  would  be  most  inconsistent  in  me, 
therefore,  not  to  be  willing  for  the  sake  of  holy  truth, 
to  subject  my  positions  in  regard  thereto  to  the  criti- 
cisms of  those  who  fear  God,  and  are  lovers  of  that 
truth.  Only,  let  the  criticisms  bring  what  I  say  to 
the  simple  test  of  the  revelations  of  God, — the  revela- 


Preface 


IX 


tions,  that  is  to  say,  both  of  the  Bible  and  Nature; 
the  latter  including,  of  course,  the  nature  implanted 
by  God  within   us,  and  in   His  own  likeness.     For, 
except  as  revealed,  man  has  no  knowledge  whatever 
of  the  Supreme  Being,  and  of  His  relations  to  His 
creatures;  and  by  the  test  alone  of  His  revelations  to 
men  must  all  tenets  in  regard  to  heavenly  truth  stand 
or  fall.1     If  then  the  views  which  I  am  upholding  can 
be  shown  to  contravene  at  all  the  revelations  of  God 
Himself,  no  one,  I  trust,  will  be  more  ready  than  I 
to  be  so  taught.     But  if  only  they  shall  be  found  to 
oppose  the  views  of  men,  that  is  the  very  reason  why 
I  have  been  at  such  pains  to  give  them  to  the  world. 
For  I,  and  I  pray  all  my  readers  also,  would  humbly 
hearken  to  the  inspired  apostle  St.  Peter  when  he  thus 
commands:  "As  newborn  babes  (or  without  prejudice) 
desire    the    reasonable,    unadulterated    milk    (of    the 
word),  that  ye  may  grow  thereby  unto  salvation.  "2 
Or  when  he  consistently  tells  us,  that  the  sure  word 
of  prophecy  is  the  proper  lamp  for  our  darkness  all 
through  the  long  night  even  until  the  dawn  of  day; 
and  first,  because  "every  prophecy"  is  of  public  and 
common   interpretation;3   and   secondly,  was   spoken 
of  the   Holy   Ghost.4    And   I   would   heed   also   the 

«  Deut.  29:  29.  I  am  speaking,  of  course,  of  strictly  heavenly 
truth  which  is  in  its  nature  beyond  the  knowledge  of  man.  I 
freely  admit  the  pertinency  of  history  in  such  earthly  matters  as 
church  government,  etc. 

2  1  Pet.  2:2.  See  Liddell  and  Scott,  Greek  Lexicon,  as  to  adoXov, 
above  rendered  unadulterated. 

^The  word  in  2  Pet.  1:  20  rendered  "private"  is  always,  when 
so  to  be  rendered,  opposed  in  Greek  to  that  which  is  public  and 
common.  Another  idea  contained  in  1 :  20  is,  that  no  prophecy  is 
of  one  interpretation  only.  Both  ideas  may  be  expressed  thus: 
"Knowing  this  first,  that  no  prophecy  of  scripture  is  of  exclusive 
interpretation."     See  §;ioo  (a). 

4  2  Pet.  1:  19-21. 


x  Preface 

Lord  Himself,  when  from  the  height  of  Heaven  after 
His  ascension  He  commands,  "He  that  hath  an  ear, 
let  him  hear  what  the  Spirit  saith  unto  the  churches."  1 
Or  when,  during  His  life  on  earth,  in  opposition  to  both 
the  scholars  and  the  Church,  He  said  to  the  common 
people,  "Yea,  and  why  even  of  yourselves  judge  ye 
not  what  is  right?"2  Or  when  again,  in  speaking  of 
searching  the  Scriptures  for  their  testimony  of  eternal 
Life  through  Him,  He  warned  the  Jews:  "There  is 
one  that  accuseth  you,  (even)  Moses  on  whom  ye  have 
set  your  hope.  For  if  ye  had  believed  Moses,  ye  would 
have  believed  me;  for  he  wrote  of  me.  But  if  ye 
believe  not  his  writings,  how  shall  ye  believe  my 
words?"3  Or  when,  on  another  occasion,  He  in  like 
manner  further  warns,  and  with  probable  reference  to 
Himself  and  His  own  resurrection:  "If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  be  per- 
suaded, though  one  should  rise  from  the  dead.  "  4  Or 
when  also  He  declared:  "He  that  is  of  God  heareth 
the  words  of  God.  "  s  Even  as  Isaiah  long  before  had 
commanded,  saying,  "Seek  ye  out  of  the  Book  of  the 
Lord,  and  read."6 

'  Rev.  2:  7,  etc.  2  Luke  12:  57.  3  John  5:  45-47. 

4  Luke  16:  31. 

5  John  8:  47. — "The  hearing  ear,  and  the  seeing  eye,  the  Lord 
hath  made  even  both  of  them.  "  Prov.  20:  12. — "O  foolish  people, 
and  without  understanding;  which  have  eyes,  and  see  not;  which 
have  ears,  and  hear  not:  fear  ye  not  me?  saith  the  Lord."  Jer. 
5 :  21. — "  He  that  hath  ears  to  hear,  let  him  hear."     Matt.  11:15,  etc. 

6  Is.  34:  16. — "Should  not  a  people  seek  unto  their  God?  .  .  . 
To  the  Law,  and  to  the  Testimony!  if  they  speak  not  according  to 
this  word,  surely  there  is  no  light  in  them.  " — 8:  19,  20. 


I 

3 

6 


CONTENTS 

SECTI0N 

i.     The  Threefold  Aspect  of  Salvation 

2.  Salvation  from  Sinfulness      .... 

3.  Salvation  from  Suffering       .... 

4.  Salvation     from     Sinfulness    and    Suffering     an 

Individual  Matter     ..... 

5.  The   Three    Salvations — Foundation    and    Super- 

structure ..... 

6.  Salvation  and  Death  before  and  after  Christ 

7.  Salvation  and  the  First  and  the  Second  Death 

8.  The  Existence  of  Evil  and  the  Light  of  Reve- 

lation      ...... 

9.  The  Origin  of  Evil  in  Man's  Free-Will  . 

10.  The  Fall,  Redemption,  and  "^Eonic"  Judgment 

11.  Evil,  and  the  Biblical  Method  of  Redemption 

12.  Redemption,    and    Mystery    of    Continued    Exist- 

ence of  Evil     ...... 

13.  Revelation  the  only  Key  to  the  Solution 

14.  Necessity  of  an  Invulnerable  New  Life 

15.  Redemption  and  Man's  Dual  Nature 

16.  Redemption  and  the  Irrespective  Nature  of  God 

17.  God  Justifies  all  Men  unto  Life     . 

18.  Paul's  Message — Justification  by  Faith 

19.  Paul  and  the  Irrespective  Character  of  Divine 

Justice      ....... 

xi 


9 
10 
12 

14 
16 

17 
20 

23 
25 
26 
28 

3° 
32 
33 

35 


xii  Contents 

SECTION  PAGE 

20.  The  World  Lost,  Redemption  only  through  Christ       37 

21.  Life  and  Death  of  Christ  Satisfied  God  for  Lost 

World       ........      39 

22.  Paul's  Argument — Salvation   through   Blood   of 

Christ        ........     40 

23.  All  Men  Are  Sinners  and  Require  Common  Justi- 

fication   ........     42 

24.  Faith  or  Works  of  Christ  Gave  Life  to  All  Men       44 


25.  Universal  Justification  and  Individual  Sanctifi- 

CATION  ....... 

26.  God's  Justice  Shown  by  Deeds 

27.  Sanctification  and  the  Unpardonable  Sin 

28.  Salvation  from  Sinfulness  Obtained  by  Individ- 

ual not  Given  by  God        .... 

29.  Works  and  Sufferings  of  Men  Succeed  Those  of 

Christ        ....... 

30.  The  Day  of  Grace  Followed  by  the  Day  of  Works 

31.  Unpardonable  Sin  in  the  Heart 

32.  Man  Alone  Responsible  for  his  Sanctification 

33.  Biblical  Testimony  to  the  Inviolability  of  Free- 

Will 

34.  Paul's    Argument    Continued — Justification    by 

Faith         ....... 

35.  Paul's  Argument  on  Basis  of  Universal  Redemp- 

tion and  Justification       .... 

36.  Paul's  Argument  on  Basis  of  Things  Accomplished 

by  Christ  ...... 

37.  The  Flesh  and  the  Spirit         .... 

38.  God's  Indwelling  Spirit  in  the  Flesh 

39.  Christ's  Spirit  Quickeneth  unto  Immortality 

40.  Faith  and  Flesh  in  Romans     .... 

41.  The  Work  of  Faith  in  Philippians  . 

42.  Christ  and  Universal  Immortality 

43.  Personal  Responsibility  and  Doctrinal  Truth 


47 
48 

5° 

Si 

53 
56 
57 
59 

62 
64 

65 

67 
69 
72 

73 
74 
76 

79 
82 


Contents 


Xlll 


SECTION 

44.  All  Men  Children  of  God         .... 

45.  God's  Glory  Revealed  in  His  Children   . 

46.  Travail  Brings  Comfort  to  God's  Children     . 

47.  Justification  Makes  Men  Sons  of  God     . 

48.  God  Calls  Men  According  to  His  Purpose 

49.  The  Inseparable  Bond  between  Christ  and  Us    . 

50.  Same  Salvation  for  Jews  and  Gentiles  . 

51.  The  Superstructure — Men's  Work  for  Themselves 

52.  Agreement  of  Paul  and  James  . 

53.  Teaching  of  James  ....... 

54.  James's  Teaching  (Cont.)  ...... 

55.  James's  Perfect  Agreement  with  Paul    . 

56.  Salient  Points  Reviewed         . 

57.  The  Duality  of  Man's  Nature  .  .  .  . 

58.  Christ's  Work  of  Sacrifice  Finished 

59.  Man's  Heaven-conferred  Sovereignty  of  Will 

60.  St.  Peter's  Teaching        ...... 

61.  St.  Peter's  Teaching  (Cont.)     . 

62.  Supernatural    Agreement     of     New     Testament 

Writers    ........ 

63.  Unlettered  Disciples  Taught  by  Inspiring  Spirit 

64.  Agreement  of  John  with  Jesus        .... 

65.  John,  and  the  Unpardonable  Sin     .... 

66.  The  Purpose  of  Judgment        ..... 

67.  The  Church  and  the  Unpardonable  Sin 

68.  The  Persuasive  Powers  of  the  Church   . 

69.  Efforts  with  Individual  and  Congregation     . 

70.  "Binding  and  Loosing"  Spoken  to  Congregation 

71.  "Binding  and  Loosing  "  not  Spoken  to  Priests  and 

Bishops 

72.  Responsibility  to  Others         ..... 

73.  "Binding  and  Loosing"  Imposed  upon  all 


PAGB 
83 
85 
89 
92 

94 

95 
96 
98 
100 
102 
103 
104 
106 
108 
no 

"3 
114 

117 

119 
120 
122 
124 
126 
127 
129 

J3* 
134 

136 

138 
J39 


XIV 


Contents 


SECTION 

74.  "Binding  and  Loosing"  an  Individual  Responsi- 

bility       ....... 

75.  Consistency  of  Bible  on  Individual  Sovereignty 

76.  John's  Epistles  and  the  Unpardonable  Sin. 

77.  John's  Teaching  on  Sin,  Death,  and  Deliverance 

78.  The  Eternal  Harmony  of  Spiritual  Truth 

79.  Christ's  Departure   and  Advent  of  Holy   Spirit 

80.  The  Incarnation  Completed  by  Ascension 

81.  Isolated  Details  Show  Supernatural  Consistency 

82.  The  Day  of  Judgment 

83.  "Yea,  I  Come  Quickly."  . 

84.  Terrors  of  Second  Advent 

85.  The  Day  of  the  Lord 

86.  The  Coming  in  the  Clouds 

87.  Destruction  of  "Second  Death" 

88.  Superiority  of  Scripture  over  Philosophy 


89. 
90. 
91. 
92. 

93- 
94. 
95- 


Blasphemous  Interpretations  of  Scripture     . 

Second  Coming  Complemental  to  First    . 

Christ's  Mission  one  of  Love  and  Mercy 

The  Reasonableness  of  the  Advents 

The  Necessity  of  Resurrection 

The  Gift  of  Renewed  Life       .... 

The     Supernatural     Consistency     of     Disciples' 
Teaching  ...... 


96.  Eternal  Life  Has  an  Eternal  Foundation 

97.  Jude  Confirms  the  Christian  System 

98.  The  Spirit  and  the  Churches  . 

99.  "Beware  of  False  Prophets" 

100.  Warning  against  Error 

101.  Christ  and  Nicodemus 

102.  The  Moral  Courage  of  Nicodemus 

103.  Nicodemus'  Bravery  at  Crucifixion 


PAGE 

141 
144 

146 

147 
150 
153 

156 

158 

159 
163 

164 
167 
169 

171 

173 

176 

177 
179 
181 

183 

185 

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189 

193 
194 

196 

198 

201 

203 
205 


Contents 


XV 


SECTION 

104.  Unquestionable  Integrity  op  Nicodemus 

105.  The  New  Birth         ..... 

106.  Purpose  of  Christ  in  Obscuring  His  Death 

107.  The  Supernaturalness  of  Christianity 

108.  Wealth  as  a  Bar  to  Christianity 

109.  The  Rich  Young  Man 
no.  Rich  Men  of  the  New  Testament 
in.  The  Courtesy  of  Nicodemus    . 

112.  Nicodemus  Inspired  with  Wonder 

113.  Purpose  of  Parabolic  Form  of  Teaching 

114.  John's  Conception  of  Christ's  Mission 

115.  Baptism  and  New  Birth  . 

116.  Baptism  before  the  Resurrection  . 

117.  Baptism  after  the  Resurrection     . 

118.  Place  of  Baptism  in  the  Christian  System 

119.  Ignorance  of  Nicodemus  regarding  Baptism 

120.  The  New  Birth        ..... 

121.  Supernatural  Idea  of  New  Birth    . 

122.  Nicodemus  Has  Confidence  in  Jesus 

123.  Resume  of  Nicodemus'  Interview    . 

124.  The  New  Birth  and  its  Source 

125.  Conception  of  New  Birth  as  Spiritual    . 

126.  The  Nicodemus  Interview  Paraphrased  . 

127.  Emphasis  on  Idea  of  "Begotten  from  Above' 

128.  Supernatural  and  Spiritual  Regeneration 

129.  "How  can  these  Things  Be?" 

130.  Necessity  of  New  Birth 

131.  Requisites  to  Man's  Perfection 

132.  Requisites  to  Admittance  to  Kingdom     . 

133.  Threefold  Nature  of  Christ's  Mission    . 

134.  Christ  Lays  Foundation;    but  Men  Build  Super- 

structure 


PAGE 
208 

211 

215 
,  219 
220 
222 
223 
225 
226 
228 
23O 
232 

234 
236 
238 
24I 
244 
247 
248 

251 
252 

255 
258 
260 
261 
263 
264 
267 
269 
271 

273 


XVI 


Contents 


SECTION 

135- 
136. 

*37- 

138. 

i39- 
140. 

141. 


Purpose  of  Christ's  Mission    . 
Christ  Silent  about  Sacramental  Baptism 
Baptismal  Regeneration  not  Introduced 
Regeneration  through  Christ 
Regeneration  not  Accomplished  by  Baptism 
The  Uncovenanted  Mercies  of  God 
Baptism  and  the  Universality  of  Salvation 

Notes      ....... 


PACE 

•   274 

.   277 

.   279 

.   282 

.   284 

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.   289 

•   293 

THE 
FOUNDATION  AND  THE  SUPERSTRUCTURE 


The  Foundation  and  the 
Superstructure 

"  CHRIST  OUR  LIFE  " 

"Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  of  Water 
and  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God."     John 

3:  5- 

§1.  The  Three-fold  Aspect  of  Salvation. — There 
are  certain  truths  mentioned  and  explained  further 
on,  which  had  better  be  kept  in  view  from  the  beginning. 
We  commonly  speak  as  if  there  were  but  one  salvation. 
Yet  are  there  three  things  which  are  necessary  to 
man's  perfection  as  an  intelligent  being  gifted  with 
free-will,  namely,  Immortality,  Holiness,  and  Happi- 
ness; and  therefore,  to  make  man  perfect,  from  the 
three  opposites  of  these  he  must  be  saved;  or  from 
Death,  from  Sinfulness,  and  from  Suffering.  In  this 
analysis  of  the  three  forms  of  Evil  to  which  man  would 
seem  to  be  liable,  the  term  "Death"  is  opposed  to 
Immortality,  and  means  Final  and  Absolute  Death, 
or,  practically,  the  living  soul's  annihilation;  natural 
death  being  regarded  as  only  a  form  of  Suffering,  (a)  * 

*  Letters  refer  to  notes  at  the  end  of  the  volume. 

1 


2    The  Foundation  and  the  Superstructure 

It  is  the  Salvation  from  Death,  or  from  the  first  of 
these  three  forms  of  Evil,  which  is  the  gratuitous 
and  wholly  exclusive  work  of  God  in  the  Person  of 
our  Lord,  being  a  pure  Gift  of  Grace,  without  any 
assistance  whatever  from  the  Works  of  Men.  Al- 
though every  Christian  reader  will  probably  admit 
this,  and  even  regard  it  with  me  as  the  fundamental 
doctrine  of  Christianity,  it  will  still  be  the  difficult 
task  of  this  little  volume  to  get  each  one  to  be  true 
to  his  admission,  and  to  carry  the  doctrine  out,  as 
St.  Paul  did,  to  its  logical  conclusion.  We  all,  indeed, 
recognise  the  Creator  to  be  the  only  possible  source 
of  Life;  and  both  in  respect  of  the  original  Gift,  and 
of  its  Re-creation  by  our  Lord  after  it  had  been  for- 
feited through  Sin.  And  yet,  in  one  way  or  other, 
theologians  of  the  most  opposite  extremes  of  thought 
persist  in  confounding  the  Gift,  which  they  admit  to 
be  the  pure  act  of  God,  with  its  due  Nurture  after  it 
has  been  bestowed;  and  because  of  this  confusion,  they 
insist  upon  the  Works  of  Men  having  also  their  re- 
creative effect,  and  one  which  is  even  preliminary 
and  indispensable  to  the  bringing  into  efficient  action 
the  Power  of  Almighty  God!  And  furthermore  they 
fall  into  differences  with  one  another  as  to  the  proper 
methods  by  which  men  are  required  to  help  out  the 
great  God,  and  enable  Him  to  perform  His  original 
act  of  Re-creation!  They  will  not  see,  that  however 
essential  individual  faith  and  repentance  on  the  one 
hand,  and  obedience  to  the  command  to  be  baptised 
on  the  other,  may  be  to  the  growth  of  our  spiritual 
Life,  still,  that  they  must  not  be  confounded  at  all 
with  the  divine  restoration  of  Life  to  sinners  as  a  pure 
act  of  Grace.  Suffice  it,  however,  at  this  point  to 
claim,  without  special  argument,  that  the  Salvation 


The  Three-fold  Aspect  of  Salvation       3 


from  Death,  and  the  corresponding  renewal  of  Life 
to  men,  both  temporal  and  spiritual,  is,  and  must  be, 
the  exclusive  Gift  of  God,  entirely  apart  from,  and 
independent  of,  any  Work  of  Men,  of  whatever  sort; 
and  that  the  Work  of  God,  moreover,  is  a  finished 
work,  done  irrespectively  by  the  irrespective  God  for 
all  sinners  alike,  whether  believers  or  unbelievers; 
or  whether  baptised  or  unbaptised;  and  that,  in  con- 
sequence, Death  has  been  abolished  for  all  men,  and 
Life  and  Immortality  brought  to  light ; *  so  that  every 
man  is  now  an  immortal  being,  and  cannot  finally 
die.  In  the  very  nature  of  things,  not  of  a  man's  own 
will  in  any  way,  but,  as  must  be  the  case  with  every 
child,  of  his  father's  will  was  he  begotten.  So,  there- 
fore, in  respect  of  our  new  Life  or  birth  from  God 
"the  Father,"  St.  James  consistently  says,  "Of  His 
own  will  He  brought  us  forth,"  or  (a.  v.)  "begat  He 
us,  by  the  Word  of  Truth"; 2  even  by  that  Word  of 
Truth,  who  is  the  Son  of  God.  And  accordingly  St. 
Paul  told  the  pagan  Athenians,3  we  are  all  His  off- 
spring; "having  been  begotten  again,"  says  St.  Peter, 
"through  the  Word  of  God,  who  liveth  and  abideth."  4 

§2.  Salvation  from  Sinfulness. — But  while  the 
Salvation  from  Death  is  thus  a  finished  act  of  Grace, 
and  we  have  been  freely  gifted  with  a  new  Life  which 
sin  has  no  power  finally  to  destroy,  the  Salvation 
from  Sinfulness,  on  the  other  hand,  is  by  no  means 
a  pure  matter  of  Grace;  but  to  obtain  it  the  Works 
of  men  are  positively  and  uncompromisingly  required. 
For  otherwise,  man  would  at  once  be  deposed  from 
his  free-will  sovereignty,  and  degraded  into  a  machine ; 

>  2  Tim.   1:   10.  2  Jas.  i:  17,  18. 

»  Acts  17:  28,  29.  *  1  Pet.  1 :  23. 


4    The  Foundation  and  the  Superstructure 


while  God  would  become,  contrary  to  what  inspiration 
declares  of  Him,  one  who  repents  of  His  gifts, 1  and 
over  men  would  be  no  more  a  King  of  kings  and  Lord 
of  lords,  but  of  them  would  become,  instead,  a  mere 
machine-maker,  and  altogether  the  Doer  of  all  the 
machine's  acts; — if  it  prays  to  Him,  the  Author  of 
the  prayer,  and  if  it  praises  Him,  the  One  who  praises 
Himself;  and  where  it  neglects  to  pray  or  praise,  and 
works  out  what  we  otherwise  would  call  sin,  the  One 
who  respects  persons,  and  causes  all  the  differences  in 
the  machines!  As  all  this  could  never  be,  it  follows,  as 
the  Bible  teaches,  that  the  free  will  of  man  is  inviolable, 
and  that  it  is  for  him  to  work  out  his  own  Salvation 
from  Sinfulness  with  fear  and  trembling ; 2  the  Holy 
Spirit  stimulating  and  guiding,  but  never  coercing. 
And  so,  because  the  Divine  Grace  may  not  consistently 
do  away  with  Sinfulness,  as  it  did  with  Death,  the  one 
Sacrifice,  which  did  away  with  the  latter,  is  removed 
to  heaven,  to  allow  of  the  coming  of  that  Divine  Re- 
prover who  brings  with  Him  no  pardon  for  our  sinful 
condition,  but  will  severely  ''guide  into  all  truth." 
The  Blessed  Spirit  therefore  becomes  a  Reprover  of 
Sinfulness,  instead  of  a  pardoning  Sacrifice  therefor. 
To  use  the  words  of  our  Lord,  "He  will  reprove  the 
world  in  respect  of  sin,  and  of  righteousness,  and  of 
judgment";3  duly  administering  not  Death,  indeed, 
from  which  we  have  been  delivered,  but  "Judgment" 
according  to  our  deeds;  whether  it  be  the  deeds  of 
Sinfulness  on  the  one  hand,  or  of  Righteousness  on 
the  other.  Hence,  in  Sinfulness  we  have  that  one  Sin 
for  which  no  sacrifice  can  be  offered,  and  no  pardon 
obtained;  in  respect  of  which,  indeed,  the  Sacrifice 
for  Sin  has  been  removed,  and  a  Reprover  substituted ; 

'  Rom.   n:  29.  2  Phil.  2:  12.  3  John   16:   7-15. 


Salvation  from  Sinfulness 


for  which,  accordingly,  St.  John  declares,  he  will  not 
say  that  we  should  even  pray ;  * — a  sin  the  removal  of 
which  is  clearly  "behind  of  the  afflictions  of  Christ" 
in  the  taking  away  of  the  sins  of  the  world;  "behind, " 
because,  verily,  it  is  left  for  royal  man  to  do  his  volun- 
tary part  in  its  eradication ;  even  to  "fill  up  that  which 
is  behind";2 — in  short,  the  Unpardonable  Sin  against 
the  Holy  Ghost,  whose  office  it  is  to  lead  man  on  to  the 
work  of  its  eradication,  and  who  must  reprove,  because 
He  may  not  exercise  compulsory  Grace.3  Hence,  with  all 
consistency  we  are  told,  that  as  a  Comforter ' '  the  world  " 
— an  expression  which  denotes  the  evil  natures  of  all  man- 
kind, and  includes  all  imperfection  in  ourselves  or  others 
— cannot  receive  Him.4  For  how  may  He  comfort, 
where  He  may  not  pardon;  and  where,  in  truth,  ac- 
cording to  the  need,  He  must  judge? (a)  In  consequence, 
unlike  the  Salvation  from  Death,  the  Salvation  from 
Sinfulness  is  dependent  upon  the  Works  of  men,  and 
is  still  in  the  future,  and  only  possible  through  the 
free-will  of  the  individual  to  be  saved ;  as  is  the  visible 
teaching  of  every  day's  experience.  On  this  subject 
how  solemn  and  unmistakable  is  the  assurance  of  the 
very  One  who  is  the  only  Sacrifice  for  Sin.  Says  our 
Lord:  "I  can  of  mine  own  self  do  nothing:  as  I 
hear,  I  judge:  and  my  judgment  is  just."5  In  such 
plain  words  does  He  tell  us  that  His  blood  may  not 
wash  away  that  one  sin,  to  do  which  would  interfere 
with  man's  inviolable  sovereignty  of  will;  and  that, 
inasmuch  as  He  may  not  be  a  Sacrifice  to  obtain  its 
pardon,  He  must  become  its  Judge,  and  according  to 
its  due  measure.     For  it   is,  He  adds,  the  Father's 

«  i  John  5:  16.        2  Col.  1:  24. 

3  Matt.  12:  30-37.     Ex.  23:  20,  21.  *  John  14:  16,  17. 

s  John  5 :  30. 


6    The  Foundation  and  the  Superstructure 


will; — aye,  for  the  good  Father  would  have  His 
children  gods,  and  not  machines; — and  so,  however 
much  He  who  came  to  die  for  men  yearned  to 
deliver  them  from  Sinfulness  and  Suffering,  never- 
theless He  would  do  the  Father's  will.  And  thus 
do  we  find  the  Triune  God, — Father,  Son,  and  Holy 
Ghost, — solemnly  pledged  to  the  unmitigated  judgment 
of  Sinfulness,  according  to  its  degree. 

§3.  Salvation  from  Suffering. — In  regard  to 
the  Salvation  from  Suffering,  it  must  be  remembered, 
that  the  sole  object  of  the  reproofs  of  the  Holy  Spirit, 
who  only  resorts  to  reproof,  because  He  may  not 
pardon,  is  to  "guide  into  all  truth."  "For,"  we  are 
told,  "the  Lord  will  not  cast  off  for  ever.  For  though 
He  cause  grief,  yet  will  He  have  compassion  according 
to  the  multitude  of  His  mercies.  For  He  doth  not 
afflict  willingly,  nor  grieve  the  children  of  men."1 
And  accordingly  our  Saviour  declares,  "He  that  be- 
lieveth  in  Him  (that  is,  who  believes,  among  other 
things,  in  the  exact  truth  of  what  He  utters,  and  that 
the  judgment  of  God  will  extend  even  to  the  idle 
word,2  and  who  acts  pursuant  to  his  belief)  is  not 
judged";  and  for  the  very  good  reason,  as  the  Divine 
Speaker  goes  on  to  show,  that  there  is  nothing  in  him 
to  condemn.  He  doeth  truth;  his  deeds  being  "made 
manifest,  that  they  are  wrought  in  God."  3  In  other 
words,  Suffering  is  one  of  the  means  by  which  we  are 
stimulated  and  guided  in  our  Work.  We  are  made 
perfect  through  Suffering.  4  And  so,  when  the  end  is 
fully  attained,  there  ceases  to  be  a  reason  for  the  ex- 
istence of  Suffering  in  the  universe  of  the  God  of  Love. 

1  Lam.  3:  31-33.  2  Matt.  12:  36.  '  John  3:  18-21. 

4  1  Pet.  5:  10;  4:  13.     Heb.  2:  10.     Rom.  8:  18-22. 


Salvation  from  Sinfulness  and  Suffering     7 


Hence,  with  the  exact  consistency  which  always  marks 
the  words  of  our  Lord,  He  tells  us  that  the  believer 
in  Him,  or  the  man  of  perfect  faith  and  corresponding 
deeds,  is  not  judged.  There  is  none  of  that  Sinfulness 
in  Him  which  may  not  be  pardoned.  It  follows,  that 
as  Suffering  has  only  a  purpose  of  love,  the  infliction 
thereof  is  regarded  in  the  Bible  as  the  veritable  proof 
of  the  Love  of  God,  x  or  by  no  means  as  a  mere  weapon 
of  the  devil.  And  in  harmony  with  this,  in  the  parable 
at  the  beginning  of  the  Book  of  Job,  we  are  mercifully 
taught  that  Satan  may  not  lift  his  hand  for  evil  against 
a  man,  without  the  previous  permission  of  the  Most 
High;  and  that  the  measure  of  the  evil  is  rigidly 
prescribed.  It  thus  becomes  a  matter  of  course,  that 
with  the  Salvation  from  Sinfulness  effected,  that 
from  Suffering  will  be  also  obtained.  "For  His 
anger  is  but  for  a  moment;  in  His  favour  is  Life: 
weeping  may  tarry  for  the  night,  but  joy  cometh  in 
the  morning."2  As  David  sings  again,  "The  Lord  is 
full  of  compassion  and  gracious,  slow  to  anger,  and 
plenteous  in  mercy.  He  will  not  always  chide ;  neither 
will  He  keep  His  anger  for  ever."3  (a) 

§4.  Salvation  from  Sinfulness  and  Suffering 
an  Individual  Matter. — It  will  thus  be  seen  that 
one  of  the  three  salvations  has  been  already  obtained, 
and  was  the  free  work  and  gift  of  God  in  Christ;  and 
that  the  other  two  are  yet  to  be  obtained,  and  are 
dependent  upon  the  Works  of  each  individual  in  effect- 
ing his  Salvation  from  Sinfulness.  We  are  already 
immortal,   but  are  still  in  a  state  of  Sinfulness  and 

1  Heb.  12:  5-13.  Ps.  119:  75.  Prov.  3:  n,  12.  Deut.  8:  5. 
Rev.  3:  19.     Job  5:  17,  18. 

2  Ps.  30:5.  3Ps.  103:  8,  9. 


8    The  Foundation  and  the  Superstructure 


Suffering.  If  we  may  apply  the  words  of  The  Revela- 
tion, "The  one  Woe  is  past;  behold,  there  still  come 
two  Woes  hereafter."  *  If,  indeed,  Final  Death  had 
overtaken  us,  there  would  have  been  truly  but  "the 
one  woe. "  But  because  it  was  not  suffered  to  do  so, 
for  that  very  reason  "there  still  come  two  woes  here- 
after." Many  Christians  look  upon  Christ  as  saving 
them  from  the  judgment  according  to  deeds;  little 
realising  that  it  is  His  very  Salvation  of  us  all  from 
the  common  and  instantaneous  judgment  of  Final 
Death  which  has  brought  upon  us,  respectively,  the 
judgment  according  to  deeds;  and  that  He  is  Himself 
the  Judge  by  whom  it  is  administered.  We  ignore 
what  the  long  experience  of  life  should  fasten  upon 
our  memories;  namely,  that  the  wounds  of  the  soul 
are  no  more  easily  or  speedily  healed  than  the  wounds 
of  the  body; — nay,  less  so; — and  that  in  both  cases 
alike  it  is  we  ourselves  who  must  apply  the  remedies 
which  are  freely  furnished  of  Almighty  God.  Al- 
though we  repent  and  have  faith  in  our  Lord,  that 
repentance  and  faith  have  not  worked  a  perfect  cure, 
until  it  becomes  impossible  for  us  to  sin  any  more ; 2 
and  surely  that  faith  in  Jesus  cannot  be  perfect,  which 
does  not  believe  His  repeated  statements  that  He 
always  and  most  impartially  judges  us  according  to 
our  deeds.  However,  repentance  and  faith  are  them- 
selves works  or  deeds;  and  when  perfect,  result  in 
perfect  deeds ;  so  that  the  judgment  according  to  deeds 
becomes  in  all  strictness  only  a  judgment  according 
to  needs.  If  we  realise  these  things  in  all  their  various 
bearings,  we  shall  have  to  discard  all  theological 
opinions  which  stand  in  the  way  of  our  perceiving 
that  the  First  Coming  of  the  Son  of  God  to  save  the 

1  Rev.  9:  12.  2  1  John  3:  9. 


The  Three  Salvations  9 

world  from  Death  implies  and  necessitates  His  im- 
mediate Second  Coming  to  judge  the  world  according 
to  the  deeds  of  its  prolonged  Life.  As  He  Himself 
says,  "Now  is  the  judgment  of  this  world,"  1 — even 
the  seonic  "now";  that  is,  from  aeon  to  aeon,  or  from 
life  to  life.  And  again:  "He  that  belie veth  not  is 
judged  already. "  2 

§  5.  The  Three  Salvations — Foundation  and 
Superstructure. — The  three  salvations  when  ob- 
tained may  be  compared  to  a  completed  "mansion" 
occupied  by  a  happy  tenant.3  First,  the  "Founda- 
tion" is  laid  by  Him  alone  by  whom  only  it  could  be 
laid,  namely,  Jesus  Christ.  Then  the  Superstructure 
is  reared  thereupon  by  the  personal  labours  and  suffer- 
ings of  the  expectant  owner;  and  according  as  he  builds, 
so  is  his  reward;  his  worthless  material  of  "wood,  hay, 
stubble,"  being  all  destroyed;  and  his  "gold,  silver, 
precious  stones,"  carefully  preserved.4  And  finally, 
when  the  Superstructure,  so  reared,  shall  be  pro- 
nounced safe  and  durable  and  in  all  respects  complete 
by  the  Heavenly  Judge,  the  occupant  is  joyfully  ad- 
mitted to  his  abode.  The  Foundation,  it  will  be 
perceived,  is  of  a  dual  nature,  to  wit,  the  Salvation 
from  Death  effected  by  our  Lord,  in  doing  away  by 
His  blood  with  the  normal  penalty  of  Sin,  and,  next, 
the  sending  of  the  Holy  Spirit.  The  Superstructure, 
when  completed,  is  the  Salvation  from  Sinfulness, 
accomplished  through  the  repentance  and  faith  of 
the  individual  saved.  And  the  consequent  admission 
into  the  heavenly  mansion  is  the  Salvation  from 
Suffering.     To  designate,  respectively,  the  Foundation 

•John  12:  31.  2  John  3:  18.  'John  14:  2. 

*  1  Cor.  3:  8-17.     2  Tim.  2:  19-21. 


io  The  Foundation  and  the  Superstructure 


and  the  Superstructure,  St.  Paul  is  rich  in  diversified 
nomenclature.  It  is,  in  particular,  what  he  under- 
stands, on  the  one  hand,  by  "Faith,"  meaning  the 
Work  done  through  "the  Faith  of  Jesus  Christ," 
whereby  is  shone  forth  "the  Righteousness  of  God"; 
and  on  the  other,  by  "Works,"  meaning  those  of 
men ;  the  purpose  of  the  distinction  being,  to  repre- 
sent that  it  is  the  former,  and  not  the  latter,  which 
must  effect  man's  Salvation  from  Death,  and  obtain 
for  him  the  indwelling  Spirit;  and  that,  on  the  con- 
trary, it  is  not  Grace,  or  the  Faith  of  Christ,  but  the 
Works  of  men,  stimulated  by  the  indwelling  Spirit 
and  by  non-compulsory  judgments,  which  must  effect 
the  Salvation  from  Sinfulness. 

§  6.  Salvation  and  Death  before  and  after 
Christ. — There  is  one  more  thing,  growing  out  of 
what  has  been  stated,  which  I  would  have  the  reader 
clearly  understand  from  the  beginning.  It  is  the  im- 
portant difference  between  Death  as  the  Wages  of 
Sin  before  and  after  the  great  work  of  our  Lord  in 
giving  Life  to  the  world.  Before  that  work,  the  normal 
wages  of  Sin  was  absolute  and  final  Death  irrespectively 
to  all.  It  was  the  total  annihilation  of  all  sinful  Life, 
and  is  what  is  properly  meant  when  it  is  said,  that  we 
"were  by  nature  children  of  wrath."  We  were  alto- 
gether under  the  wrath  of  the  strict  law  of  God  ;  being, 
as  it  were,  or  under  the  law,  dead  through  our  tres- 
passes and  sins.1  For  Sin  could  not  be  allowed  to 
defile  the  universe  of  the  omnipresent  God.  Before 
His  holy  eye  no  evil  should  be  permitted  to  exist. 
The  necessity  from  this  arising  for  an  immediate  new 
gift  of  Life  to  the  sinner  to  preserve  his  existence  is 

i  Eph.  2:  1-5. 


Salvation,  Death,  before  and  after  Christ    n 


obvious.     And  it  is  for  this  reason,  with  the  usual, 
supernatural  harmony  of  the  Christian  system,  which 
takes  such  wonderful  note  of  every  detail,  even  though 
the  deliverances  of  truth  came  through  humble,  ignor- 
ant fishermen,  that  we  are  repeatedly  told,  how  our 
Salvation   from   Death  was   effected   by  anticipation 
long  before  the  creation  of  free-will  beings,  and  long 
before  their  consequent  liability  to  fall ; — how  the  Lamb 
was  "slain  from  the  foundation  of  the  world"  ;l  or  how 
we  were  redeemed  "with  the  precious  blood  of  Christ 
as   of   a   Lamb   without   blemish   and   without   spot: 
who  was  provided  indeed   before  the   foundation   of 
the  world,  but  was  manifested  in  the  latest  times  for" 
us.2     It  is  owing,  accordingly,  to  the  merits  of  the 
Cross   having   been    efficient    from   the   beginning   of 
man's  existence  upon  earth,  that  the  race  has  been 
preserved  alive;  and  it  follows,  that  there  never  was 
a  time  when  man  was  actually  in  the  state  by  nature, 
to  be  a  child  of  wrath,  and  therefore  to  be  exterminated. 
He  has  always  been  sheltered  from  Final  Death  under- 
neath the  everlasting  arms,3  through  God's  mercy  in 
Christ.     What  then  have  the  merits  of  man,  and  the 
external    ceremonies    prescribed    to    him    under    the 
providence  of  God,   to  do  with  the  great  work   of 
the  Son  of  God  which  those  ceremonies  are  intended 
to  illustrate?     We  have   been   saved  from  Death  by 
anticipation,  irrespectively,  and  "born  anew,"  or  gifted 
with  new  Life,  from  the  foundation  of  the  world,  or 
ages  before  a  single  external  ceremony  was  instituted, 
or  a  single  human  being  was  born.     And  the  Son  of 

>  Rev.  13:  8. 

*  1  Pet.   1:  18-20.     See  also  Rom.  8:  29;  16:  25,  26.     Eph.  1: 
4,  5,  9-1 1 ;  Col.  1 :  26.     See  §  95. 
3  Deut.  33:  27. 


i2  The  Foundation  and  the  Superstructure 


God  came  therefore  in  later  time,  simply  to  complete 
or  manifest  in  act  what  He  had  already  done  by  antici- 
pation. Is  there  anything  that  can  more  vividly  show 
forth  the  vanity  of  man  in  imagining  that  he  can  do 
aught  to  give  potency  to  the  great  regeneration  of 
mankind  by  the  Son  of  God?  The  need  of  a  new  Life 
by  sinners  was  duly  foreseen  and  provided  for  from 
before  even  the  time  that  it  was  needed. 

§  7.  Salvation  and  the  First  and  the  Second 
Death. — Since  then  Final  Death  has  been  caused  to  be 
from  the  first  as  though  it  had  never  been,  or  at  least 
will  in  due  time  only  overtake  the  "old  man"  of 
sin  within  us,  and  never  the  new, — who,  indeed, 
"cannot  sin,  because  he  is  born  of  God,"1 — we  must 
distinguish  between  the  Death  from  which  we  have  been 
saved,  and  that  which  has  succeeded  to  it,  and  is  now 
the  wages  of  Sin.  What  other  can  this  be  in  respect 
of  those  who  are  immortal  than  our  existing  con- 
dition of  imperfection  and  suffering  under  which  we 
now  groan  and  travail?  How  often  it  is  referred  to 
in  the  Bible  as  a  state  of  Death!  and  how  it  differs 
from  normal  Death,  in  that  it  is  a  living  Death,  whose 
conscious  horrors  are  prolonged!  Because,  indeed, 
it  is  altogether  a  different  sort  of  Death  from  the  other, 
and  yet,  as  the  present  wages  of  sin,  is  the  actual 
successor  to  and  substitute  for  the  other,  it  receives 
at  times  in  the  Bible  the  title  of  "the  Second  Death."2 
Like  the  old  Death,  it  is  common  to  all  that  sin ;  but 
yet  is  a  second  sort  of  Death  again,  in  that  it  differs  from 
the  other  in  degree,  in  its  application  to  the  respective 

1  1   John  3:  9. 

2  Rev.  2:  11;  3:  1;  i*  18;  20:  14,  15;  21:  8.  Jude  12.  Matt. 
8:  22. 


Salvation  and  First  and  Second  Death    13 


sufferers;  being  a  judgment  strictly  according  to 
deeds, l  and  not  precisely  the  same  judgment  upon 
all  alike  without  regard  to  their  differing  merits  or 
delinquencies.  From  this  it  will  be  seen,  that  the 
Cross  of  Christ,  instead  of  saving  us  from  strict  justice, 
as  is  the  common  error,  actually  brings  it  upon  us; — 
nay,  that  strict  justice  is  only  possible  through  "eternal 
redemption"  from  the  old  Death,  and  the  consequent 
prolongation  of  our  lives  for  ever ;  that  thus  at  all  times 
it  may  be  duly  administered.  Well,  therefore,  may 
St.  Paul  cry  out  against  those  who  fail  to  grasp  the 
Christian  idea,  and  would  distort  the  truth  by  him 
declared.  The  apostle  supposes  them  to  ask,  as 
doubtless  many  in  his  day  did  ask,  ' '  Shall  we  continue 
in  Sin,  that  Grace  may  abound?"2  In  view  of  the 
horrible  misconstructions  which  are  still  put  upon  St. 
Paul's  writings,  the  question  is  practically  answered 
in  the  affirmative  by  many  a  procrastinating  soul 
among  us.  But  those  who  realise  as  they  should,  that 
it  is  even  Grace  which  brings  upon  us  to  the  full  the 
judgment  according  to  deeds,  have  a  personal  reason, 
apart  from  the  irreverent  audacity  of  thus  desiring 
our  Lord  to  be  the  minister  of  Sin,  for  crying  out  in 
prayerful  answer  with  the  apostle,  "God  forbid."  3 
For  just  as  the  old  Death  was  the  certain  wages  of 
Sin,  so  certain  is  the  Second  Death;  and  as  immediate, 
to  him  who  persists  in  his  Sinfulness;  and  it  is  our  just 
Lord  himself  who  surely  brings  the  judgment  thereof 
upon  us,  and  in  full  measure. 4 

1  Rev.  22:  10-20.  2  Rom.  6:  i. 

3  Literally,  "Let  it  not  be." 

*  We  do  not  recognise  how  sure,  and  immediate,  and  persistent, 
is  the  condemnation  of  the  judgment  according  to  deeds,  because, 
if  we  did,  it  would  be  coercive.  Its  certainty  in  these  respects  is 
therefore  hidden,  and  becomes,  like  other  spiritual  truths,  a  matter 


[4  The  Foundation  and  the  Superstructure 


§  8.     The   Existence  of  Evil  and  the  Light  of 
Revelation. — So  strong  are  the  prejudices  of  precon- 
ceived  opinions,   especially   in   regard   to   theological 
subjects,  that  it  might  have  been  better,  perhaps,  to 
have  opened  the  way  for  the  expression  of  the  above 
truths   by   considerable   preliminary   argument.     But 
I  have  concluded  that  the  reader  would  follow  what 
I  have  to  say  with  clearer  mind,  if  he  kept  in  view  these 
things  from  the  beginning;  especially  if  he  should  be 
altogether  blinded  and  oblivious  to  them  by  reason  of 
the  prevailing  wide  divergences  of  views.     There  is  cer- 
tainly lacking  among  us,  in  general,  a  proper  apprehen- 
sion of  the  Christian  system,  and  of  its  relation  to  those 
great   problems  which  have  exercised  the   brains  of 
religious  thinkers  of  all  ages,  both  of  those  who  had, 
and  of  those  who  had  not,  the  Bible  for  their  guide. 
The  fundamental  problem  of  the  existence  of  evil  brings 
into  strong  light  the  abortive  madness  of  the  human 
mind  when  it  attempts  to  find  out  God  by  theory, 
without  the  aid  of  revelation.     The  experience  of  all 
the  centuries  has  taught  us,  that  the  unaided  human 
intellect   can   never  solve   this   problem.     But   I   am 
speaking  not  so  much  of  the  origin,  as  of  the  prolonged 
existence  of  evil.     Indeed,  we  needed  not  experience 
to  tell  us  the  essential  weakness  of  the  human  reason 
in  such  matters,  but  only  a  moment's  consideration. 
For  how   can   man   comprehend   his    Maker,    or   the 
fulness,  efficiency,  and  nature  of  the  divine  resources? 
If,  surely,  we  cannot  understand  how,  after  an  eternal 
preexistence  of    unchangingly  non-creative  effort,  an 

of  faith.  To  the  eye  of  sense  it  is  rather  the  wicked  who  are  in 
great  prosperity,  while  the  good  seem  to  be  the  sufferers.  See 
Ps.  73.  As  it  is  said,  "The  day  of  the  Lord  so  cometh  as  a  thief 
in  the  night."     iTh.  5:2. 


Evil  and  the  Light  of  Revelation        15 


illimitable,    unchangeable    God    should    for    the    first 
time    have    called    into    existence    a    finite    creation, 
although  one   incapable   of   doing   or    suffering  evil; 
then,  of  course,  for   the   action   of  a  wise,  merciful, 
and    all-powerful     Creator     to     result     in     prolonged 
moral   taint   and   misery,    is   to   add   greatly   to    our 
unsolvable  difficulties.     How,   pray,   can   that  which 
is  morally  marred  be  suffered   by  the  holy  God  to 
continue  to  exist  ?     Even  though  we  may  admit  the 
power  of  a  free-will  creation  to  originate  evil,   from 
whence,  pray,  does  it  derive  its  renewed  Life,  after 
the  taint  of  evil  has  cut  it  off  from  God?    Apart 
from  express  revelation,  how  is  it  possible  for  the  un- 
aided  reason   to   answer   this   question?     In    respect 
therefore  of  so  fundamental  a  problem,  how  wholly 
unsatisfactory   have   been   the  wild   conceptions   and 
theories  of  men! — the  notion  of  dualism,  for  example, 
which  only  succeeds  theoretically  in  reducing  to  utter 
helplessness  the  omnipotence,  love,  and  mercy  of  the 
good  God,  and  in  putting  against  Him  one  who  is  more 
than  His  match  on  the  side  of  evil!  or  of  pantheism, 
which  even  dares  to  make  Him  one  with  the  evil,  and 
a  Protean  monster!     Let  the  reader  then,  at  the  start, 
fully  realise  that  "the  secret  things  belong  unto  the 
Lord  our  God";  and  that  no  argument  is  worth  the 
making,  which  is  based  upon  an  attempted  conception 
by  the  finite  mind  of  the  Infinite  God.     It  is  only 
the     "things    which    are     revealed"     which     belong 
unto   us  ;l    and   we    must    take    them    as    we    find 
them,    without   any   attempt  to  be  wiser  than    that 
which  is  written.      And  we    must   strictly    do    this; 
confining    our    theories,    even   as  we    are   absolutely 
confined    in    fact,    to    our    own    finite   sphere.      In 

•  Deut.  29:  29. 


:6  The  Foundation  and  the  Superstructure 


all  unrevealed  matters  agnosticism    is   the   only  true 
philosophy. 

§  9.  The  Origin  of  Evil  in  Man's  Free  Will. — 
But  in  "those  things  which  are  revealed,"  also,  let 
us  realise  the  immense  difference  between  material 
and  spiritual  things;  and  that  at  best  the  natural 
can  only  faintly  shadow  forth  the  supernatural. l 
To  us,  therefore,  on  the  plane  of  Nature,  the  Bible 
is  compelled  to  speak  in  parables ;  and  we  must  accord- 
ingly be  exceedingly  careful  how  we  attach  a  literal 
significance  to  spiritual  verities.  It  is  the  Bible  itself 
which  gives  us  the  caution;  telling  us  with  authority 
that  spiritual  things  must  be  spiritually  discerned 
and  discriminated.2  It  declares  plainly,  that  the  letter 
killeth, — utterly  destroys  the  true  idea, — but  that 
the  spirit  giveth  life.3  And  so  our  Lord  says  to  liter- 
alists  of  every  kind,  and  in  everything,  that  His  words 
are  spirit  and  life,4  and  that  He  speaks  in  parables.5 
How  many  an  unbeliever  has  only  illustrated  his  own 
folly,  by  attacking  on  scientific  grounds — is  it  not 
laughable? — the  great  parable  at  the  beginning  of  the 
Bible  of  a  perfect  creation,  and  of  that  creation's  sub- 
sequent fall!  To  be  consistent,  he  should  also  find 
fault  with^Esop,  because  he  said  that  his  animals  talked. 6 

1  Some  argue,  from  the  unvarying  laws  of  matter,  the  same  un- 
varying laws  in  the  spiritual  world.  Why  is  it  not  as  sensible 
to  reverse  the  process,  and  argue,  from  the  sovereign  spontaneity 
of  the  spiritual  world,  that  matter  is  a  free  agent?  It  is  simply  an 
argument,  in  the  face  of  common-sense,  that  there  can  be  no  differ- 
ences between  matter  and  spirit;  but  that  in  all  things  they  are 
one  and  the  same. 

2  1  Cor.  2:6-16.     2  Cor.  4:18;  3:6-14.  3  2  Cor.  3:  6. 
«  John  6:  63.                                         s  Matt.  13:  3,  9-17,  33~35- 

6  But  those  persons  greatly  mistake  who  imagine  that  unbelievers 
cannot  discern  spiritual  things.     If  that  were  true,  no  unbeliever 


Fall,  Redemption,  and  JEonic  Judgment  17 


And  how  many  a  Christian  has  in  his  turn  bolstered 
up  the  folly  of  the  unbeliever,  by  himself  also  reading 
the  parable  as  literal  history!  And  yet,  the  only 
satisfactory  solution  to  a  reasonable  mind  of  the  facts 
around  us — of  the  terrible  misery  and  sin  with  which 
we  are  daily  confronted — is  that  God  created  a  godlike 
creation,  and  even  because  it  was  godlike,  and  had  a 
sovereign  will  of  its  own, — even  because  it  had  been 
endowed  within  its  own  sphere  with  an  inviolable 
sovereignty,  which  no  outside  control  was  to  be  suffered 
to  mar,  and  therefore  could  know  evil  as  well  as  good, — 
that  it  did  just  what  the  gift  of  free-will  sovereignty 
made  it  able  to  do,  namely,  introduced  evil,  or  saw 
fit  to  exercise  its  sovereignty  amiss.  It  disobeyed  its 
Creator,  who  from  the  beginning  commanded  the  good, 
and  of  itself  fell  into  the  evil.  What  more  satisfactory 
solution  than  this  can  there  be  of  the  origin  of  evil  ? — 
always  provided,  however,  pursuant  to  the  Bible, 
we  make  the  Adam  of  its  parable  to  be  the  designation 
of  ourselves,  and  of  course  in  some  former  existence. 
Said  the  sacred  writer:  "This  is  the  book  of  the  gener- 
ations of  Adam.  In  the  day  that  God  created  man, 
in  the  likeness  of  God  made  He  him;  male  and  female 
created  He  them;  and  blessed  them,  and  called  their 
name  Adam,  in  the  day  when  they  were  created."  1 

§  10.     The  Fall,  Redemption,  and  ' '  ^Eonic  "  Judg- 
ment.— And  let  us  here  take  note  of  the  appropriate 

could  ever  become  a  believer.  Not  so;  for  all  men  are  gifted  with 
the  Spirit;  and  that  Holy  Indweller  is  continually  reminding  them 
of  their  solemn  duties  and  responsibilities;  so  that  they  are  without 
excuse.  All  therefore  have  the  spiritual  eye,  even  as  they  have 
spirits,  and  are  held  responsible  for  its  use.  But  like  other  spiritual 
or  other  gifts,  the  spiritual  eye  also  becomes  strengthened  or 
enfeebled,  according  as  it  is  employed  or  neglected. 
>  Gen.  5:  1,  2. 


18  The  Foundation  and  the  Superstructure 


position  in  the  Scriptures  of  the  great  supernatural  and 
spiritual  parable  of  Adam  and  Eve  thus  placed  at  the 
beginning  of  the  Bible;  for  it  is  but  natural  that  the 
statement  of  a  universal  death  should  precede  the 
revelation  of  a  universal  restoration  to  life.  We  should 
first  learn  the  spiritual  significance  of  the  parable,  that 
"in  Adam  all  die,"  before  we  further  proceed  to  learn, 
that  "in  Christ  shall  all  be  made  alive."  i  And  just 
as  the  sun  which  illuminates  the  world  looks  back 
in  setting  to  the  eastern  horizon  from  whence  he  rose, 
so  it  is  most  appropriate  again,  that  in  the  closing 
revelations  of  the  Bible  the  great  subject  of  the  fall 
should  come  before  us  with  added  significance  and 
interest.  When  one  reads  among  the  marvellous 
revelations  of  St.  John  a  similar  story  of  the  fall  of 
the  angels  that  sinned,  following  the  repeated  references 
to  that  fall  by  his  fellow  apostles,  and  how  the  fallen 
angels  were  cast  down  to  this  very  earth  of  ours,2 
and  as  St.  Jude  also  expressly  tells  us,  how  the  Lord 
hath  kept  them  "in  everlasting  bonds  under  darkness 
for  a  judgment  of  a  great  day,"  3  it  is  remarkable  that 
one  should  conclude  these  latter  revelations  to  be 
reflecting  back  light  upon  the  parable  which  began 
the  Bible,  and  all  of  them  together  to  be  luminous  with 

1  i  Cor.  15:  22. 

2  Rev.  12:  4,  7-12.  2  Pet.  2:  4.  Jude  6.  See  Job  4:  18,  19; 
15:14-16.     John  8:44.      1  John  3:  8. 

3  Jude  6.  This  translation  is  literal, — not  "unto,"  at  least  in 
the  sense  of  "until";  the  Greek  preposition  having  no  deferring 
sense.  Indeed,  to  give  it  that  sense  is  wholly  unjustifiable. 
Moreover,  the  definite  article,  twice  added  in  our  versions  in 
Jude  6  ("unto  the  judgment  of  the  great  day"),  is  not  in  the 
Greek.  Hence,  the  passage  is  made  to  express  the  views  of 
the  translators,  instead  of  the  declaration  of  St.  Jude.  Sim- 
ilar mistranslations,  changing  the  sense  of  scripture,  are  fre- 
quent in  the  versions,  growing  out  of  the  misconstruction  of  the 


Fall,  Redemption,  and  yEonic  Judgment  19 


that  which  is  of  the  deepest  personal  interest  to  us  all, 
and  to  which  the  most  advanced  ideas  of  evolution  are 
in  close  relation  ? *  Certainly  it  becomes  most  satis- 
factory to  our  minds  to  know,  that  the  good  God 
who  made  us  has  a  mercy  which  endureth  forever; 
and  while  He  may  not  consistently  interfere  at  all 
with  the  inviolable  characteristics  of  our  godlike  nature, 
seeing  that  His  gifts  are  never  repented  of;  still,  even 
because  His  heavenward  calling  is  never  revoked,2 
that  He  pursues  unvaryingly,  and  in  the  strictest 
manner,  the  only  course  which  is  left  open  to  recover 
us  from  our  fallen  condition.  That  is,  among  other 
things,  He  must  administer  to  us  according  to  our  deeds 
an  "aeonic  judgment,"  3  or  a  judgment  which  goes  on 

same  preposition.  According  to  the  correct  translation,  the  bonds 
indeed  are  everlasting,  because  they  denote  that  which  pertains 
to  God,  or  to  be  always  just.  The  bonds  therefore  will  endure; 
but  "the  angels  which  kept  not  their  first  estate,  but  left  their  own 
habitation, "  are  only  reserved  in  the  bonds  and  under  darkness 
"for  a  judgment  of  a  great  day.  "  The  inference  is,  that  after  the 
great  day  has  ended,  they  will  be  restored  to  "their  own  habitation," 
or  will  "rise  again."     Matt.  22:  30. 

>  See  Rom.  8:  18-23.  2  Rom.  11:  29. 

3  Heb.  6:  2. — The  word  aioav  (ceon),  so  often  used  in  the  N.  T. 
in  the  original  Greek,  is  always  a  word  of  time,  and  normally  means 
life,  referring  to  the  period.  It  may  denote  the  life  of  a  person, 
animal,  supernatural  being,  and,  figuratively,  of  a  place,  institution, 
or  other  thing, — even,  at  last,  of  God  and  of  eternity.  In  very  rare, 
abnormal  instances  it  may  refer  also  to  the  manner  of  life.  Be- 
cause of  its  normal  idea  of  life  as  a  period,  with  a  beginning  and  an 
end,  the  adjective  formed  from  it  should  have  normally  the  sense 
of  from  life  to  life,  corresponding  to  the  senses  of  other  adjectives 
formed  from  words  of  time,  whether  in  Greek  or  English.  Thus 
"  daily  "  means  from  "day  today,"  "yearly"  "  from  year  to  year,  " 
etc.  But  the  original  and  subsequent  uses  of  the  word  are  more 
thoroughly  exhibited  in  The  Purpose  of  the  Mons.  Suffice  it  here 
to  say,  that  in  Greek,  again  and  again,  things  are  described  as  of 
aeonic  duration,  which  have  long  since  passed  out  of  existence; 
their  existence  having  been  ceonic  while  it  lasted,  or  continuing 


2o  The  Foundation  and  the  Superstructure 


from  life  to  life,  in  exact  correlation  with  our  changeful 
condition  ;(a)  "the  new  man  "  within  each  one  receiving 
"aeonic  life,"  according  to  the  progress  made,  and 
"the  old  man"  corresponding  "aeonic  destruction";1 
the  individual  being  exposed  always,  until  the  end 
is  reached,  or  until  the  new,  immortal  Life  casts  out  all 
mortality,2  to  that  "unquenchable,"  "consuming 
fire,"  whose  merciful  purpose  it  is,  in  each  one,  to 
burn  up  the  "chaff"  or  "tares"  of  the  devil's  sowing, 
bundle  by  bundle; — in  other  words,  to  destroy  out  of 
every  fallen  creature  all  that  is  evil, — without  in  the 
least  consuming  or  coercing  the  individual  himself. 3 

§11.  Evil,  and  the  Biblical  Method  of  Redemp- 
tion.— Of  course,  all  this  presupposes  an  existence  on 
our  part  extending  in  the  past,  as  well  as  in  the  future, 
from  life  to  life,  and  therefore  rightly  termed  "aeonic." 
Except  in  these  and  similar,  somewhat  indefinite 
ways,  the  Bible  would  seem  to  make  no  revelation 
of  our  having  had  a  past  history.  For  in  respect 
of  its  original,  exalted  character,  followed  by  what 
must  have   been   its  extreme   horrors,4   the   merciful 

from  life  to  life,  from  generation  to  generation,  from  age  to  age, 
during  the  aeon  of  the  things  spoken  of.  In  Sirac.  43 :  6  an  aeon 
is  just  one  month,  to  wit,  the  monthly  periodic  cycle,  i.  e.,  life, 
of  the  moon. 

1  2  Th.  1 :  9.  Hence,  not  the  momentary  and  complete  de- 
struction of  the  First  Death,  but  a  continuing  destruction;  one 
which  has  to  endure  banishment  from  the  visible  presence  of 
the  Lord,  seeing  not  the  glory,  but  the  terror  of  His  power;  or, 
according  to  St.  Peter,  a  destruction  which  slumbers  not;  but  the 
sinner,  while  destroying,  is  destroyed;  while  doing  wrong,  keeps 
receiving  the  wages  of  wrong-doing  (2  Pet.  2 :  3,  12,  13  of  r.  v.). 

2  2  Cor.  5:4.      1  Cor.  15:  53,  54. 

3  1  Cor.  3:  15.     Matt.  3:  12;   13:  24-30,  36-43. 

4  If  Darwinianism  be  our  witness  in  the  spiritual  sense,  they 
must  have    been   extreme   indeed,    and   terribly   prolonged.     See 


Evil,  and  Biblical  Method  of  Redemption   21 

principle  of  the  Bible  is,  to  have  us  forget  what  is 
behind,  and  reach  forth  unto  the   things   which  are 
before.     Certainly,  however,  there  is  no  satisfactory- 
solution  of  an  existence  in  a  fallen  condition,  such   as 
the   Bible  clearly  represents  ours  to  be,   other  than 
that  God  originally  made  us  all  upright,  and  that  it  is 
we  ourselves  personally,  or  not  in  the  person  of  a  remote 
ancestor,  who  have  sought  out  the  evil.1     Our  natural 
sense  of  justice  is  not  satisfied  to  be  told  that  we  have 
inherited  a  moral  taint,  as  a  sufficient  justification  of  an 
undesired  birth  in  sin  and  misery ;  unless  we  can  add  to 
the  declaration  that  we  ourselves  have  had  our  full 
share  in  the  incurring  of  the  moral  taint.2     But  if, 
as  the  Bible  seems  to  imply,  we  not  only  had  this 
share,  but  even  helped  to  pull  one  another  down,  then 
it  becomes  not  a  mere  generous  act,   but  a  strictly 
moral  debt,  demanding  full  payment,  that  we  should 
be  brought  to  do  our  full  share  in  both  voluntarily, 
and  also  involuntarily,  helping  to  pull  one  another, 
as  well  as  ourselves,  up  to  the  height  from  which  we 
have  fallen.     In  other  words,  it  requires  the  personal 
fall  of  a  former  existence  to  solve  to  our  satisfaction 
both  the  inherited  taint  and  also  the  fact  and  the 
necessity  in  the  world  of  involuntary  vicarious  suffering. 
In  this   point  of  view,   the  upward   progress  which 
we  are  slowly  making  from  low  conditions,  instead 
of  being  in  any  sense  a  reproach  to  the  Creator,  be- 
comes His  glory.     For  in  place  of  destroying  us,  His 
ungrateful  enemies,  as  is  our  normal  desert,   He  is 

Ps.  36:  6.  Eccl.  3:21.  Gen.  i:  20,  21,  24,  etc.;  2:  7.  (See  the 
Heb.  for  "living  creature"  and  "living  soul,"  and  their  substantial 
identity,  in  the  foregoing  texts) — Rom.  8:  18-23. 

1  Eccl.  7:  29. 

2  See  Deut.  24:  16.     2  K.  14:6.     Jer.  31 :  29,  30.     Ezek.  18:  1-4, 
20.     Gal.  6:  5,  7. 


22  The  Foundation  and  the  Superstructure 


bringing    about  our   full   restoration,    with   our   god- 
like sovereignty  unmarred.     Tenderly,  too,  from  time 
to    time,    He    wipes    from    the    memory   each    one's 
horrible  past,  and  keeps  before  him  a  hopeful  future. 
Fully   preserving   in    the   erring   creature    all  that  is 
godlike,    He    even    gives   him   the   glory   of   working 
out    his    own    salvation    from    his    sinful    condition. 
And  then,  when  at   last   the   work   is   accomplished, 
it    is    called    the    resurrection;    that    is,    the    rising 
again;  and  those  who  rise  again  are  said  to  become 
as  the   angels  in  heaven. l      Clearly,  the  parables  and 
repeated   deliverances   of  the  Bible  are  not  satisfied 
in    the   fulness   of  their  meaning,   until  victory  shall 
have   crowned   the    struggle    of   the   newly    begotten 
Life  within  us,    and  "the  old  man"  of  sin  is  burnt 
up  for  ever  in  the  consuming   fire   of    God's  wrath: 
and    until    thereupon    the    new    man,     who    cannot 
sin,   because  he  is    born    of    God,    shall    receive   his 
well-fought-for  reward.     But,  moreover,  those  para- 
bles and  deliverances   do    further    indicate,    that    it 
is  sheep  who   have    been    "lost"    from   the    heavenly 
fold  who  will  be  thus  restored;  and  that  He  who 
descended    from    heaven,    leaving   the    many    sheep 
who  were  safe  in  that  fold,  went  out  into  the  wil- 
derness to  search   with   unwavering  purpose    for  the 
lost    until    they  were   found;   and   that,   accordingly, 
in  the  resurrection   of   men,    it   is    "the   angels  that 
sinned"  who    are    restored,    and    who    become    once 
more    "angels     in    heaven."      For    how    else    could 
the    Psalmist    sing,    "O  give    thanks  unto  the  Lord; 
for     He     is     good:     for     His     mercy     endureth    for 
ever. 


"  2 


'  Matt.  22  :  30.     See  Luke  2  :  34. 

*  Ps.  107:  1.     Luke  15:  3-7.     Matt.  18:  11-13. 


Mystery  of  Continued  Existence  of  Evil    23 


§12.  Redemption,  and  Mystery  of  Continued 
Existence  of  Evil. — Can  any  one  imagine  a  more 
satisfactory  solution  of  "the  mystery  of  evil,"  *  than 
that  which  the  Bible  reveals  as  beginning  with  a  fall,  and 
ending  with  the  creature's  rising  again ;  so  that,  at  the 
last,  without  loss  to  the  creature's  godlike  nature,  all 
things  shall  again  be  in  complete  subjection  to  God, 
and  God  all  in  all?2  And  yet,  to  tell  of  the  fall,  and 
even  the  future  rising  again,  is  no  explanation  of  the 
whole  mystery  of  the  present,  continued  existence  of 
evil.  For  however  correctly  informed  we  may  be 
as  to  the  origin  and  purposed  final  overthrow  of  evil, 
we  are  none  the  less  unable  to  understand  in  what 
way  its  existence  can  be  prolonged,  or  why  the  sinner 
is  not  at  once  utterly  destroyed.  But  if  there  is  to 
be  a  purpose  of  mercy,  and  full  opportunity  for  refor- 
mation, we  see  the  more  the  necessity  for  the  persistent 
sinner  to  obtain  in  some  way,  and  have  preserved,  a 
new  Life,  in  order  that  his  sin  may  not  have  its  normal 
result,  and  that  in  the  progress  of  time  he  may  be 
delivered  from  all  Sinfulness,  and  receive  the  reward 
of  blessedness.  And  yet,  while  we  have  this  clear 
understanding  of  the  necessity  of  a  new  Immortal  Life, 
and  also  of  Holiness,  the  manner  of  our  obtaining  these 
blessings  cannot  be  known  to  us  except  by  revelation 
from  Heaven.  In  respect  of  the  necessity,  then,  we 
cannot  but  recognise,  even  if  it  had  not  been  made  a 
statement  of  revelation,  that  the  normal  and  proper 
wages  of  sin  is,  and  should  be,  Death ;  and  that  in  the 
very  day  in  which  a  creature  eats  of  forbidden  fruit, 
his  tainted  existence  should  altogether  end.  As 
naturally  as  we  would  cleanse  ourselves  when  defiled 

»  2  Th.  2:  7. 

2  1  Cor.  15:  22-28.     Eph.  1:  9,  10.     Phil.  2:  10,  11;  3:  21. 


24  The  Foundation  and  the  Superstructure 


with  filth,  so  we  cannot  but  conclude,  that  from  the 
universe  of  the  omnipresent  God  should  be  entirely- 
wiped  out  all  that  would  be  offensive  to  His  pure  and 
holy  presence.     It  is,  indeed,  because  of  this  instinctive 
realisation  of  what  should  be  the  due  fate  of  sinners, 
that  unto  all  ages,  and  in  all  religions,  the  Existence 
of  Evil  has  been  felt  to  be  a  mystery.     The  necessity, 
therefore,  in  order  for  sinners  to  live  at  all,  of  some 
Redemption  from  Death,  or  from  that  blotting  out 
of  existence  altogether,  which  should  be  the  due  wages 
of  Sin  and  Sinfulness; — that  is  to  say,  the  necessity  of 
a  gift  to  them  of  a  new  Immortal  Life,  after  the  for- 
feiture of  their  old  Life ; — is  a  matter  which  is  entirely 
cognisable  by  the  reason.     But  when  we  come  to  the 
manne?    in   which   that  necessity   is   to   be   supplied, 
or  how  the  needed  Life  and  Immortality  are  to  be 
gained,  reason  at  once  finds  itself  beyond  its  depth. 
It  is  however  a  fitting  preparation  to  the  better  realisa- 
tion of  the  supernatural  merits  of  the  Bible  system 
to  know,  that  we  ourselves  with  our  natural  faculties 
can  discern  what  prime  necessity  there  is  for  an  act  of 
Grace  from  the  God  of  Love,  whereby  the  Life  of 
sinners  may  be  continued  in  the  universe  of  the  pure 
and  holy  God;  and  that  to  obtain  this  continuance 
they  were  utterly  helpless  in  themselves; — in   other 
words,  that  of  pure  Grace  He,  and  not  they,  must 
effect  their  Redemption  from  Death  and  Restoration 
unto  Life;  giving  them,   indeed,   in   the  face   of  Sin 
and  Sinfulness,  a  Life  which  shall  be  so  clean  in  His 
sight  as  to  be  no  more  subject  to  final  Death;1  thus 

«  And  Revelation  declares  this  Regeneration  already  to  have 
been  accomplished.  Thus,  Tit.  3:  4-7,  "But  when  the  kindness 
and  love  toward  man  of  God  our  Saviour  appeared,  not  because 
of  works,   (to  wit),  those  in    righteousness    which  we  have  done 


Revelation  the  Only  Key  to  the  Solution    25 


abolishing  Death,  and  bringing  Life  and  Immortality 
to  light.1 

§  13.  Revelation  the  only  Key  to  the  Solution. 
— And  yet,  apart  from  Revelation,  we  cannot  know 
how  God  will  do  this,  and  at  the  same  time  reconcile 
therewith  His  awful  Justice  and  Holiness;  or  how 
in  any  respect  a  defiling  sinner  can  be  caused  to  appear 
clean  and  righteous  in  the  sight  of  Him  who  cannot 
tolerate  iniquity,  and  whose  frown  of  Death  should 
wither  all  uncleanness  into  non-existence,  (a)  Nay, 
we  are  even  told,  that  it  was  a  mystery  to  the  angels 
in  heaven.2  And  we  can  well  understand  how  the 
holy  angels  must  have  been  exceedingly  puzzled,  as 
they  looked  down  from  their  happy  heights  upon  the 
protracted  duration  of  all  the  evil,  in  so  many  forms, 
which  was  spinning  out  its  miserable  existence  upon 
this  earth  of  ours,  and  which  evil  must  to  them  have 
appeared  to  demand  an  immediate  and  everlasting 
termination.  Certainly,  however,  the  mystery  is  one 
which,  on  its  divine  side,  requires  the  great  God  to 
be  satisfied,  and  neither  angels  nor  men.  The  solution 
of  the  mystery  belongs  therefore  entirely  to  Him; 
while  to  us  it  can  only  be  a  matter  of  Revelation ;  and 
until  the  Revelation  comes,  if  even  the  holy  angels 

(whether  therefore  of  faith,  penitence,  or  baptism,)  but  according 
to  His  mercy  He  saved  us  {i.e.,  all  mankind),  through  a  washing 
of  regeneration  and  a  renewing  of  a  holy  spirit,  which  He  poured 
out  upon  us  richly,  through  Jesus  Christ  our  Saviour,  that  having 
been  justified  by  His  Grace,  we  should  be  made  heirs,  according  to 
hope,  of  eternal  Life."  Many  high  authorities  give  "should  have 
been  made  heirs."  In  either  case  the  idea  is  the  same.  "For 
all  have  sinned,  and  come  short  of  the  glory  of  God;  being  justified 
freely  by  His  Grace  through  the  Redemption  that  is  in  Christ 
Jesus." — Rom.  3:  23,  24.  And  see  5:  18  and  2  Tim.  1:  9,  10. 
"  2  Tim.   1:  8-10.  a  1  Pet.  1:  12.     Eph.  3:  9,  10. 


26  The  Foundation  and  the  Superstructure 


sought  in  vain  for  a  reasonable  explanation,  surely  it  is 
not  for  us  to  attempt  to  gaze  beyond  that  which  is 
supernaturally  written.  But  the  fact  of  the  mystery 
is  before  our  very  eyes.  The  truth  of  the  continued 
existence  of  that  which  should  die  cannot  be  reasonably 
denied.  We  are  compelled  therefore,  whether  we 
understand  it  or  not,  to  believe  that  some  way  has  been 
found  whereby  sinners  can  live  without  being  so 
offensive  to  the  holy  God  as  to  incur  the  normal 
judgment  of  extinction.  To  repeat,  therefore,  we 
realise  the  necessity  of  a  Redemption  from  Death, 
and  of  a  Justification  whereby  we  may  continue  to 
live,  and  are  thus  prepared  for  the  supernatural 
Revelation  as  to  the  Manner  How;  which  we  also 
realise  as  infinitely  beyond  our  power  to  discover  for 
ourselves. 

§  14.  Necessity  of  an  Invulnerable  New  Life. — 
But  before  going  on  to  the  Manner  as  revealed  from 
Heaven,  let  us  have  some  better  conception  of  the 
Necessity  which  is  comprehensible  by  man,  and  in 
its  dual  aspect  as  pointed  out  by  the  unaided  eye  of 
reason.  It  would  seem  then  to  be  clearly  necessary, 
that  there  should  be  within  each  fallen  creature  en- 
gendered not  only  a  new  life,  or  that  we  shall  be  re- 
deemed from  Death  for  sins  of  the  past,  but  a  new 
Life  which  will  nevermore  demand  to  be  wiped  out 
by  reason  of  sin ;  or  which  is  made  holy  and  acceptable 
unto  God,  and  carries  with  it  its  constant  justification. 
Such  a  holy  Life,  of  course,  can  only  be  begotten 
in  fallen  man  by  God  Himself,  in  whom  alone  is  the 
Source  of  all  spiritual  life.  That  is  to  say,  our  Life 
must  be  made  invulnerable  both  as  to  the  past,  the 
present,  and  the  future.     In  scripture  language  we  must 


Necessity  of  an  Invulnerable  New  Life    27 

be  "born  of  Water  and  the  Spirit ; "  J  or  be  both  cleansed 
and   made  holy,   and  as  freely  and  as  involuntarily 
as  a  child  is  born  into  the  world ; — even  doing  nothing 
whatever  to  obtain  this  Life.     How,  indeed,  we  can  be 
thus  divinely  born,  and  in  a  dual  sense,  we  cannot  of 
ourselves  discern;  but  still,  it  is  none  the  less  evident, 
that  only  from  God  can  Life  be  derived;  and  that 
in  some  way,  which  must  be  satisfactory  to  Him,  the 
curse    of    impending    Death   must    be   removed,    and 
man  be  cleansed  from  his  sins,  and  the  future  made  se- 
cure.    That  every  creature  owes  its  entire  Life  to  the 
Creator,  and  if  it  fails  to  pay  the  debt,  also  its  Death, 
shows  at  once  the  double  necessity  for  the  divine  inter- 
vention, both  in  respect  of  Life  and  Death.     For  if  the 
erring  creature  is  to  be  made  immortal,  notwithstanding 
its  unpaid  debt  both  of  Life  and  Death,  not  only  can  no 
creature  remit  the  sins  of  another's  past,  or  confer  upon 
that  other  Life  for  the  future,  but  what  in  any  respect 
can  a  creature  do,  however  high  or  holy,  even  if  he 
does  his  utmost,  more  than  pay  his  own  debt?     If 
he  does  his  all,  he  only  does  his  duty.2     We  do  not  of 
course  understand  how  the  Son  of  God  can  become 
man,  or  how,  as  man,  His  holy  Life  and  Death  can 
become  the  substitute  for  a  sinner's.     Enough  for  us 
that  it  is  so  revealed  from  the  great  Creditor  to  whom 
our  Life  and  Death  were  owed.     But  we  do  under- 
stand that  by  no  less  than  One  who  is  uncreate,  and 
therefore  has  not  the  creature's  debt,  could  the  pay- 
ment of  Life  and  Death  be  made;  and  accordingly, 
that  we  must  be  born  of  a  divine  cleansing,  and  with 
a  new  holy  Life  derived  from  God,  or  of  the  Divine 
Water  of  Life,  and  of  the  Divine  Spirit;  that  is,  not 
of  earthly  things,  but  of  heavenly  and  Divine.     And 
'  John  3:5.  2  Luke  17:  10. 


28  The  Foundation  and  the  Superstructure 


so,  by  the  Power  of  God  alone,  to  be  immortal,  we 
must  be  redeemed  from  the  Death  due  to  the  past,  or 
be  washed  clean  from  all  offences,  and,  in  addition, 
must  be  made  so  holy  and  righteous,  as  nevermore 
to  incur  the  due  wages  of  sin.  Thus  our  reason  clearly 
perceives  a  dual  necessity  in  order  for  us  to  attain 
immortal  Life:  first,  that  there  shall  be  a  Redemption 
from  Death,  or  cleansing  like  as  of  water,  because  of 
the  past,  or  because  of  Sin  and  its  wages;  and,  next, 
that,  in  respect  of  the  present  and  the  future,  there 
must  be  a  Justification  of  Life.  That  is  to  say,  there 
must  be  begotten  within  every  sinner,  by  the  only 
Source  of  Life,  a  new,  clean  Life,  which  cannot  sin, 
because  it  is  begotten  of  God.  l  He  Himself  must 
become  our  Father,  and  to  be  His  children,  we  must 
inherit  a  righteousness  which  is  of  Him,  and  is  freely 
given  to  all  alike. 

§  15.  Redemption  and  Man's  Dual  Nature. — But 
if  this  were  all,  we  should  be  dangerously  near  the 
border  line  of  coercion, — indeed,  in  order  to  ensure  our 
godlike  holiness,  would  seem  to  have  been  deprived 
of  our  godlike  sovereignty  of  will.  The  miserable 
and  sinful  facts  of  our  being  assure  us,  however,  that 
this  is  not  so.  There  is  in  every  man,  in  truth,  not- 
withstanding his  regeneration,  the  unmistakable  evi- 
dence that  "the  old  man"  within  him  has  not  been 
coercively  destroyed;  or  that  each  one  has,  verily, 
two  diverse  spiritual  natures,  or  a  dual  existence,  in  a 
spiritual  sense,  of  which  he  will  be  distinctly  conscious 
on  turning  his  thoughts  within.  He  will  find  there, 
in  particular,  two  distinct  wills,  the  moral  and  the 
immoral,  in  more  or  less  constant  and  vigorous  warfare, 

»  1  John  3:  9.     See  §§  15a,  124  and  124b. 


Redemption  and  Man's  Dual  Nature    29 


according  as  the  one  or  the  other  has  been  suffered  to 
become  dominant.  The  one  is  always  on  the  side  of 
right,  and  belongs  of  course  to  the  new  Life,  which 
is  the  child  of  God.  The  other  loves  the  evil,  and  evi- 
dences as  plainly  its  proper  paternity.  "In  this  the 
children  of  God  are  manifest,  and  the  children  of  the 
devil. "  *  Most  theologians  divide  men  into  two  classes ; 
but  the  least  introspection  confirms  the  Bible  in  making 
the  spiritual  duality  to  be  within  each  individual ;  and 
the  daily  facts  of  human  life  will  further  confirm  the 
Bible  in  demonstrating  that  the  new  man  within  us, 
which  is  the  child  of  God,  was  not  created  by  baptism, 
any  more  than  that  the  old  man  of  "nature,"  which 
was  born  in  sin,  and  is  the  child  of  wrath  and  of  the 
devil ,  was  destroyed  thereby . 2  It  was  the  sad  con  scious  - 
ness  of  this  dual  existence  which  caused  the  baptised 
St.  Paul  to  cry  out,  "O  wretched  man  that  I  am! 
who  shall  deliver  me  from  the  body  of  this  death?"3 
When  we  fully  realise  both  the  wheat  and  the  tares 
to  be  within  ourselves,  or  that  we  are  both  children  of 
God  and  of  the  devil,  and  that  the  tares  may  not  be 
coercively  cast  out,  without  uprooting  also  the  free-will 
wheat,4  we  shall,  perhaps,  have  taken  out  of  us  some  of 
the  detestable  spirit  of  thinking  ourselves  better  than 
others,  merely  because  of  our  theology,  and  shall 
the  more  deeply  feel  the  necessity  of  each  one  working 
out  his  own  Salvation  from  Sinfulness  with  all  fear  and 
trembling.5  It  was  not  without  point  that  the  devil 
in  the  parable  is  made  to  tell  Adam  that  he  should  know 

>  1  John  3 :  8-10. 

2  The  sacraments  are  means  of  grace  or  help;  but  are  neither 
creative  nor  coercive.  They  are  properly  signs.  To  use  our  Lord's 
language  of  one  of  them,  it  "shows  forth" — i.  e.,  reminds,  teaches. 

3  Or  rather,  "this  body  of  death."     Rom.  7:  24. 

*  Matt.  13:  24-30,  36-43.  s  Phil.  2:  12. 


30  The  Foundation  and  the  Superstructure 


himself  to  be  as  a  god  by  disobeying  his  Maker;  for 
the  act  of  disobedience  did  certainly  assure  him  of  the 
complete  possession  of  a  godlike  sovereignty  of  his 
own,  in  that  he  could  do  as  he  pleased,  even  to  the 
putting  himself  in  opposition  to  the  sovereignty  of 
his  God,  to  know  evil  as  well  as  good,  (a) 

§16.  Redemption  and  the  Irrespective  Nature 
of  God. — But  in  its  conclusions  respecting  the  necessity 
of  the  new  birth  of  Water  and  the  Spirit,  or  of  the 
Redemption  from  Death  and  the  Justification  unto 
Life,  the  reason  cannot  logically  ignore  the  irrespective 
nature  of  God  ; — not  so  long  as  the  visible  facts  of  the 
natural  world  continually  show  it  forth: — for  example, 
that  "He  maketh  His  sun  to  rise  on  the  evil  and  on 
the  good,  and  sendeth  rain  on  the  just  and  on  the 
unjust";1  that  there  is  also  no  discrimination  among 
us  in  respect  of  the  fruitful  seasons  which  fill  our  hearts 
with  food  and  gladness;2  that  His  many  differing 
laws  are  stable  to  one  just  the  same,  and  as  invariably, 
as  to  another;  that  His  seas  do  bear  upon  their  bosom 
the  ships  of  the  wicked  just  as  well  as  those  of  the 
righteous;  and  that  He  giveth  to  all  the  very  things 
now  under  consideration,  namely,  life  and  breath, 
as  well  as  all  things.3  These  facts  prove  His  mercy  to 
be  over  all  His  works,  and  that  He  has  never  ceased 
to  love  the  creatures  whom  His  own  hands  have  made. 
And  so,  when  we  consider  the  relative  degrees  of  merit 
among  men,  and  yet,  that  all  alike  are  deserving  of 
Death,  the  fact  that  the  existence  of  all,  nevertheless, 
should  be  perpetuated,  with  common  gifts  showered 
indiscriminately  upon  all,  evinces  also  that  His 
mercy  for  all  endureth  without  cessation,  and  without 

'Matt.  5:45.  2  Acts  14:  17-  3  Acts  17:  25. 


Redemption  and  God's  Nature         31 


respect  of  persons.  And  not  only  this;  but  when  we 
further  consider,  that  along  with  these  common  gifts 
of  love  there  is  exhibited  at  the  same  time  a  common 
judgment  upon  all  in  accordance  with  their  deeds,  there 
is  demonstrated  in  addition  a  common  purpose  in  be- 
half of  all,  which  the  unchangeable  Creator  keeps  ever 
in  view  for  the  advancement  and  exaltation  of  His 
creatures.  In  contemplating,  therefore,  all  this  irre- 
spective dealing,  manifesting  Him  to  be  absolutely 
without  respect  of  persons,  we  have  the  strongest  assur- 
ance of  His  consistent  character,  and  of  the  same 
irrespective  dealing  in  all  things.  We  may  fairly  con- 
clude, in  particular,  that  that  new  birth  which  the 
reason  recognises  as  the  necessity  of  every  fallen 
creature  has  become  equally  the  property  of  all; 
or  that  there  must  be  a  universal  Redemption  from 
Death  and  Justification  unto  Life.  Assuredly,  an 
irrespective  God  will  not  act  graciously  for  one  sinner, 
and  not  for  another.  If  He  redeems  one  from  Death, 
He  will  redeem  all  from  Death.  If  He  justifies  one 
unto  Life,  He  will  justify  all  unto  Life.  If  one  is  born 
of  Water  and  the  Spirit,  then  will  all  be  born  of  Water 
and  the  Spirit.  Hence  it  was  that  St.  Paul  told  the 
pagan  Greeks,  that  the  Lord  was  "not  far  from  each 
one  of  us" ;  expressly  adding,  "For  in  Him  we  live,  and 
move,  and  have  our  being;  as  certain  also  of  your  own 
poets  have  said,  For  we  are  also  His  offspring."1  And 
so  too  to  the  Galatians  the  apostle  said:  "When  the 
fulness  of  the  time  had  come,  God  sent  forth  His  Son, 
born  of  woman,  born  under  law,  that  He  might  redeem 
those  who  were  under  law  (that  is,  all  men),  that  we 
might  receive  the  said  sonship.  And  because  ye  are 
sons,  God  hath  sent  forth  the  Spirit  of  His  Son  into 

>  Acts  17:  27,  28. 


32    The  Foundation  and  the  Superstructure 


our  hearts,  crying,  Abba,  Father.  Wherefore  thou 
art  no  more  a  servant  (under  the  penalty  of  the  law  of 
Death),  but  a  son;  and  if  a  son,  then  an  heir  through 
God."1 

§17.  God  Justifies  all  Men  unto  Life. — It  is  the 
great  thought,  that  all  men  have  been  not  only  redeemed 
from  Death,  but  also  justified  unto  Life,  through 
being  regenerated  by  the  great  Giver  of  Life,  and  made 
His  very  children,  which  so  constantly  animated  the 
zeal  of  St.  Paul  as  the  special  apostle  to  all  nations; 
and  it  is  the  same  great  thought  which  must  per- 
meate our  own  hearts  and  minds,  before  we  shall  ever 
be  able  to  attain  unto  a  sympathetic  appreciation  of  the 
all-comprehending  idea  which  runs  through  the  many 
loving  statements  of  the  great  apostle's  epistles,  or 
to  follow  with  accuracy  the  grand  chain  of  reasoning 
in  behalf  of  all  men  which  is  pursued  in  some  of  those 
epistles, — notably,  the  ones  to  the  Romans,  the 
Galatians,  and  the  Ephesians.  It  is  to  be  regretted 
how  few  of  the  deep  thinkers  among  Christians,  from 
the  ancient  Augustine  and  the  logical  Calvin  to  the 
many  followers  of  each,  seem  to  have  been  able  to 
catch,  in  particular,  the  universal  and  loving  spirit  of 
the  Epistle  to  the  Romans.  Many  a  babe  in  Christ  has 
gathered  comfort  and  hope  from  its  loving  and  merciful 
assurances,  where  to  the  wise  and  prudent  the  meaning 
has  appeared  mysterious,  gloomy,  and  terrible.  And 
doubtless  of  my  own  readers  the  greater  number  will 
fail  to  realise  that  the  very  line  of  thought  which  I 
have  been  herein  pursuing  is  in  great  part  that  of  the 
noble  epistle.     Let  me  in  very  brief  form — although 

»  Gal.    4:   4-7 — lit.    "the   sonship,"    "the    (said)"    referring   to 
3:  26  etc.  declaring  us  "sons  of  God." 


Paul's  Message — Justification  by  Faith    33 


I  have  done  it  elsewhere,  and  more  than  once,1 — 
outline  the  apostle's  argument  therein.  I  would  call 
special  attention  to  the  universality  upon  which  the 
argument  is  based,  and  to  its  corresponding  uni- 
versal conclusions; — how,  forasmuch  as  all  alike 
had  sinned,  the  Jews  just  the  same  as  the  Gentiles, 
therefore  the  merciful,  irrespective  God  foreordained 
the  recovery  of  all  alike;  and  to  that  end  recalled 
them  to  Life,  justified  them  in  His  sight,  and 
glorified  them  by  adopting  them  all  to  become  His 
children. 

§  1 8.  Paul's  Message — Justification  by  Faith. — 
St.  Paul  significantly  begins  by  declaring  his  divine 
mission  to  be,  to  preach  the  good  news  of  his  faith 
among  all  nations,  and,  among  others,  to  the  Romans. 
His  argument  opens,  however,  with  the  statement, 
quoted  from  Habakkuk,  that  that  man  only  who  is 
righteous  has  a  faith  which  entitles  him  to  live.2  Just 
as  St.  James  tells  us  that  a  perfect  faith,  such  as  was 
that  of  our  Lord  Jesus  Christ,  the  only  Lord  of  glory, 
and  which  his  Christian  readers  did  not  have,  would 
produce  perfect  works,  making  its  possessor  just  or 
righteous,3  so  St.  Paul  declares,  that  it  is  the  just  or 
righteous  man  who  shall  live  by  faith.  In  other  words, 
if  a  man's  faith  is  perfect,  so  that  he  will  do  no  sin,  then 
he  will  not  incur  sin's  mortal  penalty,  and  shall  therefore 
live.  The  manner  of  the  opening  shows  a  consciousness 
on  the  part  of  the  apostle  that  his  oral  teaching  of  the 
gospel  had  been  wrested  to  the  destruction  of  souls.  He 
knew  that  the  same  thing  would  happen  also  in  the 
case  of  his  epistles;  just  as  we  are  told  by  St.  Peter 

1  In  The  Purpose  of  the  JEons  for  example. 

2  Rom.  1:  17.     Hab.  2:4.  3  Jas.  2  ch. 


34  The  Foundation  and  the  Superstructure 


that  such  wresting  did  really  occur;1  and,  it  may  be 
added,  just  as  there  is  the  same  wresting  to  this  very 
day.  St.  Paul  is  very  careful,  in  consequence,  to  let 
men  know  that  they  cannot  be  justified  unto  Life  by 
any  faith  which  does  not  perfectly  keep  the  holy  law 
of  God.  2  In  the  same  way  he  says  also  to  the  Galatians : 
1 '  For  as  many 3  as  are  of  the  works  of  the  law  (that  is, 
as  many  as  do  not  justify  themselves  by  doing  all  the 
works  of  the  law,  or  who  are  not  perfect  keepers  of  the 
law)  are  under  a  curse  (*.  e.,  that  of  Death) :  for  it  is 
written :  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law,  to 

«  2  Pet.  3:  16. 

2  In  the  LXX.  (the  Greek  version  of  the  O.  T.  made  about  274 
years  before  Christ),  Hab.  2:4  is  thus  given:  "If  he  should  draw 
back,  my  soul  has  no  satisfaction  in  him:  but  the  just  man  shall 
live  by  my  faith. "  If  this  be  the  true  idea  of  the  passage,  the 
prophet  is  referring  to  the  fall  of  man,  and  his  recovery  through 
the  perfect  Righteousness  or  "Faith"  of  Christ,  the  only  just  or 
righteous  man.  Note,  in  the  verses  going  before,  with  what  lofty 
emphasis  the  prophecy  is  introduced,  and  how  marked  is  the 
assurance  that  it  will  be  fulfilled  in  its  season.  In  Heb.  10:  38, 
Codex  "A,"  besides  other  eminent  ancient  authorities,  and  Rom. 
1:  17  of  Codex  "C,"  etc.,  have  also,  "But  the  just  man  shall  live 
by  my  Faith. "  To  see  that  this  is  the  great  idea  of  St.  Paul  in 
looking  to  "  the  Faith  of  Christ "  alone  for  our  justification,  compare 
Gal.  3:8-14,  where  in  verse  8  we  find  God  to  be  the  Justifier  by 
Faith;  and  in  verses  n,  12,  that  no  man  can  be  his  own  justifier; 
and  this  very  quotation  is  given  as  the  reason,  inasmuch  as  his 
faith  has  not  kept  the  law,  and  it  required  for  him  to  live  to  have 
a  faith  that  kept  the  works  of  the  law,  and  made  him  a  "  just  man." 
Hence  in  verses  10,  13,  14,  we  are  told  that  so  far  from  being  justi- 
fied man  was  cursed,  and  that  Christ  has  redeemed  him  from  that 
curse;  the  nations  receiving  the  promised  blessing  of  eternal  Life 
through  His  (Christ's)  Faith.  The  passage  is  quoted  literally  at 
the  end  of  this  section. 

3  We  shall  several  times  have  occasion  to  notice  how  in  the 
scriptures,  and  especially  in  St.  Paul's  writings,  "many"  is  a 
common  synonym  for  "all."  This  is  important,  and  should  be 
remembered. 


Irrespective  Character  of  Divine  Justice     35 


do  them.  And  that  no  man  is  justified  in  law  in  the 
sight  of  God  is  evident:  for,  The  just  shall  live  by  faith; 
and  the  law  is  not  of  faith  (that  is,  the  keeping  of  God's 
perfect  moral  law  is  not  done  of  our  faith) :  but,  The 
man  that  doeth  them  shall  live  in  them.  Christ  hath 
redeemed  us  from  the  curse  of  the  law,  being  made  a 
curse  for  us:  for  it  is  written,  Cursed  is  every  one  that 
hangeth  on  a  tree :  that  upon  the  nations  *  might  come 
the  blessing  of  Abraham  in  Christ  Jesus ;  that  we  might 
receive  the  promise  of  the  Spirit  through  His  Faith."2 

§  19.  Paul  and  the  Irrespective  Character 
of  Divine  Justice. — But  to  return  to  the  Epistle 
of  the  Romans.  From  the  preliminary  statement  that 
in  order  to  live  by  his  own  faith  a  man  must  be  just 

>/.<?.,  Gentiles  and  Jews  alike. 

*  Gal.  3  :io-i4.  Literally,  "  through  the  Faith.  "  The  article, 
however,  according  to  familiar  Greek  usage,  "  so  ably  illustrated  by 
the  learned  Bp.  Middleton,  ...  is  neither  more  nor  less  than  the 
demonstrative  or  relative  pronoun. "  It  here  refers  back  to  the 
Faith  of  Christ  mentioned  in  2:  16,  20.  For  the  apostle,  having 
expressly  declared  that  our  imperfect  faith  could  not  justify, 
because  it  had  not  kept  the  law,  looks  for  a  Faith  which  could. 
That  Faith  he  invariably  declares  to  be  "the  Faith  of  Jesus  Christ." 
Without  warrant  the  versions  drop  the  article  from  the  passage  al- 
together, and  thus  obscure  St.  Paul's  meaning;  although  they  have 
no  difficulty  in  repeatedly  translating  the  article  as  a  pronoun, 
when  it  does  not  militate  against  the  theological  opinions  of  the 
translators;  — so  great  is  the  unconscious  influence  of  one's  doc- 
trines in  such  a  matter.  We  might  also  translate  the  article  "that," 
or  "the  said,  "  or  "the  above-mentioned,"  etc.;  but  it  is  more  neatly 
rendered  "His."  "In  fact,  as  the  article  involves  in  all  cases  a 
reference,  it  is  plain  that  it  may  oftentimes  limit  the  sense  of  a 
passage,  and  preclude  all  interpretations  but  one."  (Bp.  Charles 
James  Blomfield,  The  Greek  Article,  History  of  Greek  Literature, 
Encyclopaedia  Metropolitana,  pp.  351,  352.  The  bishop's  remarks 
of  course  are  general,  or  without  special  reference  to  this  passage.) 
The  whole  context  of  Gal.  3 :  14  shows  what  is  the  one  limitation 
of  the  article  therein. 


36  The  Foundation  and  the  Superstructure 


or  righteous,  the  apostle  immediately  proceeds  to  charge 
that  no  man  is  just  or  righteous.  And  this  he  does 
first  in  the  case  of  the  Gentiles;  charging  them  with 
doing  all  manner  of  horrible  things,  although  they  had 
had  fully  revealed  to  them,  in  the  unmistakable  facts 
of  the  natural  world,  that  the  wrath  of  God  was  against 
all  ungodliness  and  unrighteousness  of  men,  thus  leaving 
them  without  excuse.  Accordingly,  the  apostle  affirms 
that  the  Gentiles  had  had  due  evidence  of  the  penalty 
which  was  the  wages  of  sin ;  both,  for  that  matter,  of  the 
First  Death,  and  also  of  the  Second.  But  to  use  his 
own  words,  they  knew  "the  decree  of  God,  that  they 
which  do  such  things  are  worthy  of  Death."1  And 
he  emphasises  it  as  a  truth  known  also  to  his  readers : 
"And  we  know  that  the  judgment  of  God  is  according 
to  truth  against  them  that  do  such  things."2  Having 
thus  shown  the  Gentiles  to  be  by  the  divine  law  under 
the  sentence  of  Death,  the  apostle's  next  step  is  to 
call  distinct  attention  to  the  irrespective  character  of 
the  divine  justice;  expressly  declaring  that  Jew  and 
Gentile  will  have  a  common  judgment;  for,  he  says, 
"there  is  no  respect  of  persons  with  God."3  With 
this  most  appropriate  preface  he  turns  in  the  second 
place  to  the  circumcised  Jews,  who  were  regarding 
themselves,  because,  forsooth,  of  a  sacrament,  as 
being  exempted  from  the  common  judgment.  He 
pleads  with  the  Jews  that,  inasmuch  as  they  too  were 
sinners,  just  like  the  Gentiles,  their  very  circumcision, 
which  engaged  them  by  express  covenant  to  keep 
the  whole  law  of  God,  had,  because  of  its  violation,  put 
them  on  the  same  footing  with  the  uncircumcised,  and 
was  no  longer  protecting  them  from  the  great  penalty  of 

1  Rom.  1:18-32.  Rom.  2:  2. 

5  Rom.  2  :  3-13. 


Redemption  Only  Through  Christ       37 


God's  violated  law;  and  that  therefore  the  judgment 
of  the  irrespective  God  would  be  the  same  upon  them 
as  upon  the  Gentiles.  For,  he  declares,  "not  the 
hearers  of  law  are  just  before  God,  but  the  doers 
of  law  shall  be  justified."  And  his  conclusion  there- 
fore is,  that  all  classes  of  men  are  alike  (by  nature) 
under  the  mortal  penalty  of  sin;  as  it  is  written,  not 
one  being  righteous,  no,  not  one.  Thus,  he  says,  every 
mouth  is  stopped,  and  all  the  world  becomes  guilty 
before  God.1  In  other  words,  there  is  not  one  just 
man  to  live  by  his  faith ;  and  the  necessity  for  all  alike 
to  have  a  Redeemer  and  Justifier  becomes  clear. 

§  20.  The  World  Lost,  Redemption  only  through 
Christ. — Let  me  put  the  apostle's  argument  thus  far 
in  the  form  of  a  syllogism.  And  first  in  respect  of  the 
common  judgment  of  Death;  that  is  to  say:  "Whoever 
breaks  God's  law  is  under  sentence  of  Death.  All  men 
have  broken  that  law.  Therefore,  all  men  alike  are 
under  sentence  of  Death."  And  next  as  to  the  im- 
possibility of  self -justification  unto  Life;  that  is  to  say: 
"The  just  man  shall  live  by  his  faith.  But  no  man  is 
just.  Therefore,  no  man  shall  live  by  his  faith." 
It  will  be  seen  that  the  true  basis  upon  which  St. 
Paul's  reasoning  rests  is  that  all  men  are  sinners,  or 
the  universality  of  sin;  thus  making  no  man  to  be 
a  favourite  of  the  irrespective  God  above  another, 
but  all  alike  to  be  under  the  common  sentence  of 
Death,  and  needing  to  be  redeemed  therefrom,  and 
justified  unto  Life.  It  is  therefore  with  a  whole 
world  in  themselves  hopelessly  lost,  that  the  apostle 
points  to  the  Messiah,  the  Son  of  God,  as  the  common 
Redeemer   and   Justifier  of   Men.     But  let  me  here 

1  Rom.  2:  12-29;  3: 1-19. 


38  The  Foundation  and  the  Superstructure 


remind  the  reader  that,  while  the  human  reason  thus 
sees  the  obvious  necessity  of  Redemption  and  Justi- 
fication, and  the  equally  obvious  fact  that  they  have 
been  gained  for  all— for  men,  instead  of  suffering  the 
immediate  penalty  of  being  wiped  out  of  existence, 
have  clearly  had  their  lives  prolonged1— the   human 
reason  can  never  discover  for  itself  the  manner  by  which 
the   necessity   has   been   supplied.     What   may   be   a 
satisfactory  Redemption  and  Justification  unto  God, 
it  is  of  course  not  for  men  to  say.     For  the  good  news  of 
the  manner  how,  therefore,  we  must  be  altogether  be- 
holden to  Revelation;  and  when  thereby  authorita- 
tively told  of  the  Lamb  slain,  in  anticipation  of  God, 
from  before  the  foundation  of  the  world,2  we  must 
gratefully  take  the  Revelation  just  as  it  was  made. 
As  believers  in  the  Bible,   we  recognise  in  its  lofty 
statements  that  holy  truth  which  keeps  ever  in  view 
the  honour  and  glory  of  God,  as  well  as  the  highest 
good  of  man ;  and  we  are  filled  with  admiration  at  its 
superhuman  consistency  in  these  respects,  and  because 
it  gives  us  also  a  more  reasonable  explanation  of  the 
facts  of  mundane  existence  than  man  has  ever  been 
able  to  think  out  for  himself.     That  it  should  do  all  this, 
and  show  at  the  same  time  how  ignorant  on  the  natural 
plane  were  in  general  its  several  writers  or  compilers,  and 
some  of  those  of  the  Old  Testament  even  gross,  makes 
it  the  greater  miracle.     In  every  respect  the  evidence 
is  complete,  that  in  supernatural  truth  it  was  guided 
by  the  divine  wisdom,  and  not  at  all  by  that  of  man. 

i  That  Life  should  be  prolonged  for  a  moment  implies  immor- 
tality; for  even  that  moment  shows  Redemption  and  Justification; 
for  unless  cleansed  and  justified,  why  should  we  live?  and  if  cleansed 
and  justified,  why  should  we  die? 

>  Rev.  13:  8.  1  Pet.  1:19,  20.  Eph.  1:  \.  Rom.  16:25,  26. 
1  Cor.  2:7.     2  Tim.  1 :  9,  10.     Col.  1 :  26.     Tit.  1:2,3,  etc- 


Salvation,  through  Blood  of  Christ       39 


And  accordingly,  it  is  not  for  man  to  add  to  or  sub- 
tract from,  or  in  any  wise  alter  or  modify,  its  manifest 
inspiration  in  regard  to  that  which  it  is  beyond  the 
mind  of  man  to  discover.  If  in  things  above  us  we 
attempt  to  be  wiser  than  that  which  is  revealed  from 
God,  and  to  know  more  of  the  necessity  for  atoning 
sacrifice  than  He  Himself,  our  reason  will  inevitably 
find  itself  in  the  deep  waters  where  it  can  make  no 
progress,  and  where,  as  in  the  case  of  the  dualist  and 
the  pantheist,  it  will  be  sure  to  be  drowned. 

§  21.  Life  and  Death  of  Christ  Satisfied  God 
for  Lost  World. — It  was  a  privilege,  highly  valued  by 
the  apostle  of  all  nations,  after  showing  forth  in  the 
strong  manner  which  has  been  described  the  universal 
necessity  of  Redemption  and  Justification  as  so  entirely 
cognisable  by  our  reason,  to  be  able  to  proclaim  unto 
all  men  the  universal  accomplishment  thereof  through 
the  Life  and  Death  and  Resurrection  from  the  dead 
of  our  Lord  Jesus  Christ;  who,  satisfactorily  unto  the 
Divine  Nature,  fulfilled  in  our  place  the  Law  of  Right- 
eousness by  His  perfect  Life  of  Righteousness,  and 
also  by  His  Death  suffered  for  us  the  full  penalty  of 
its  violation;  and  who  yet,  being  without  sin,  could  not 
be  holden  of  Death;  who  therefore  burst  its  bonds 
for  us  all,  and  rose  from  the  dead.  And  here,  let 
us  observe  again,  as  we  proceed  with  St.  Paul's  great 
argument,  how  logically  true  he  is  to  the  universal 
basis  upon  which  he  started ;  and  how  he  makes  nothing 
to  be  done  by  the  irrespective  God  in  behalf  of  one 
undeserving  sinner,  which  is  not  done  in  behalf  of  all 
undeserving  sinners.  His  next  step,  therefore,  is  to 
tell,  in  such  plain  terms  as  to  make  us  wonder  that 
his  words  should  be  so  wrested  as  they  have  been,  of  the 


4o  The  Foundation  and  the  Superstructure 


universal  Redemption  and  Justification  of  all  sinners 
alike;  even  expressly  declaring  that  there  can  be  no 
difference  between  believers  and  unbelievers  in  the 
matter,  since  all  had  sinned,  and  not  one  could  presume 
to  be  so  righteous,  or  to  have  such  perfect  faith,  as  to 
be  entitled  to  live  in  the  presence  of  God.  Accordingly, 
following  up  what  he  had  said,  he  thus  continues 
(3 :  20-30) : 

§22.  Paul's  Argument — Salvation  through  Blood 
of  Christ. — "  Because  by  works  of  law  shall  no  flesh  be 
justified  in  His  sight  (i.  e.  be  so  righteous  before  God  as 
not  to  be  condemned  to  perish) :  for  through  law  (is)  the 
knowledge  of  sin  (and,  but  for  Christ,  would  be  of  its 
penalty,  Death).1  But  now  the  righteousness  of  God 
without  (man's  keeping)  law  2  (i.  e.  without  our  righteous- 
ness) is  manifested,  being  witnessed  by  (the  perfect  fulfil- 
ment by  Christ  of)  the  law  and  the  prophets;  even  the 
righteousness  of  God  by  Faith  of  Jesus  Christ  3  unto  all 
(without  exception),4  and  (also)  upon  all  them  that  believe: 
for  there  is  no  difference  (i.  e.  between  believers  and  un- 
believers in  the  matter  of  Justification  unto  Life):  for  all 
have  sinned,  and  come  short  of  the  glory  of  God  (or  of  the 
perfect  righteousness  which  God  requires  to  justify  Life)  ;s 
being  justified  (or  made  righteous  so  as  to  live)  freely  by  His 
Grace  through  the  Redemption  (from  Death)  that  is  in  Christ 
Jesus:  whom  God  hath  set  forth  (to  be)  a  propitiation  through 

1  Gen.  2:  17.  2  Or,  "apart  from  law." 

3  Literally,  "God's  Righteousness  through  Jesus  Christ's  Faith," 
or  neither  our  works  nor  faith;  neither  having  aught  to  do  with  our 
Justification.  See  also  Rom.  5 :  18,  and  5 :  1,  19,  9.  Gal.  2:  16,  20;  3  : 
10—14,  21,  22.     Eph.  2:  8—10;  3:  12.     Phil.  3:  9.     Col.  2:  12,  etc. 

4  "  For  what  if  some  did  not  believe?  shall  their  unbelief  make 
the  Faith  of  God  without  effect?  God  forbid."  Rom.  t,:^,  4. 
"  For  God  hath  concluded  all  as  regards  unbelief,  that  He  might 
have  mercy  upon  all."     Rom.  11:  32.     See  1  Tim.  1:  13,  14. 

s  Matt.  5 :  48. 


Paul's  Argument  41 


the  same  Faith, 1  by  His  blood,2  for  a  demonstration  of  His 
righteousness,  through  the  remission  of  the  sins  that  are 
past  by  the  forbearance  of  God  ;  to  a  demonstration  (I  say) 
of  His  righteousness  at  the  present  time;  that  He  might 
be  just  and  justifying,  the  (justifying)  by  Jesus'  Faith.3  (a) 
Where  is  the4  boasting  then?  It  is  excluded.  (Wholly 
so ;  the  believer  having  no  cause  for  boasting  because  of  his 
inefficient  work  of  faith  over  the  unbeliever,  nor  the  Jew 

1  Literally,  "through  the  (i.  e.,  that  or  the  same  or  His)  Faith," 
to  wit,  the  Faith  of  Jesus  Christ  previously  mentioned;  the  Greek 
article  referring  back  to  "His  Faith." 

2  His  Faith  obeyed  the  Law,  and  His  Blood  paid  its  penalty ;  and 
so,  His  Life  and  Death  became  our  Righteousness  before  God. 

3  Literally,  "that  He  might  be  just  and  justifying,  the  (*'.  e.,  this) 
by  Jesus'  Faith."  The  Greek  article,  as  we  have  seen,  has  the 
force  of  a  demonstrative  or  relative  pronoun  (which  is  by  Jesus' 
Faith),  and  refers  in  an  example  like  this  to  the  word  immediately 
preceding.  God  is  inherently  just,  but  He  becomes  justifying 
through  Jesus'  Faith  or  Righteousness  as  a  Man.  The  words 
"the  justifier  of  him  which  believeth  in  Jesus"  (a.  v.)  or  "the 
justifier  of  him  which  hath  faith  in  Jesus"  (r.  v.),  are  not  in  the 
sacred  text,  but  are  the  views  of  translators  as  to  what  St.  Paul 
should  have  said,  substituted  in  the  place  of  what  he  did  say! 
And  yet  there  can  be  no  plainer  Greek;  and  the  use  of  the  Greek 
article  as  indicated  is  of  common  occurrence.  See  for  a  few  perti- 
nent examples  the  Greek  of  verse  24  just  before;  1  Tim.  1:  14;  2 
Tim.  1:  13;  Gal.  2:  20.  I  cite  these  examples  because  of  their 
pertinency  to  the  subject.  But  in  a  general  way  the  article  so 
used  is  too  common  to  require  illustration.  In  fact,  Rom.  3:26 
is  a  remarkable  example  to  show  how  little  the  babe  in  Christ  should 
depend  upon  the  authority  of  "the  wise  and  prudent."  If  he  wants 
to  get  an  unprejudiced  translation  of  Rom.  3:26,  let  him  get  it 
from  a  schoolboy,  who  does  not  know  how  it  has  been  translated  in 
our  Bibles,  and  who  has  some  knowledge  of  the  use  of  the  Greek 
article  when  placed  after  its  subject,  and  no  theological  views.  So 
far  from  St.  Paul,  contrary  to  the  entire  logic  of  his  argument, 
affirming  God  in  Jesus  to  be  only  the  Justifier  of  the  believer,  he 
expressly  states  Him  just  below  to  be  the  Justifier  of  the  ungodly 
(Rom.  4:  5),  and  in  3:  23,  24  of  all  men. 

*  The  reference  back  of  the  article  here  is  twofold;  first,  to  the 
Jew,  who,  the  apostle  had  said,  rested  in  the  law,  and  made  his 
boast  of  being  God's  favourite,  because  of  his  circumcision;  and 


42  The  Foundation  and  the  Superstructure 


over  the  Gentile,  because  of  his  sacramental  observances; 
but  all  being  justified  alike  by  the  Faith  of  Jesus.  And 
so  all  boasting  by  the  justified  is  excluded) .  Through  what 
manner  of  law?  of  Works?  Nay:  but  through  the  law 
of  Faith  (or  the  law  as  perfectly  kept  by  the  Faith  of 
Christ  who  thus  manifested  the  Righteousness  of  God). 
We  reckon  therefore  that  a  man  is  justified  by  Faith  (the 
Faith  which  kept  the  law,  or  the  Faith  of  Christ)  without 
(the  man  himself  doing)  Works  of  law.  (One  of  these, 
indeed,  is  his  own  work  of  faith.  Since  God  is  thus  the 
impartial  Justifier  of  all)  is  He  (then)  the  God  of  the  Jews 
only,  and  not  also  of  the  (unbelieving)  Gentiles?  Yes, 
of  the  Gentiles  also:  seeing  it  is  one  (and  the  same)  God 
which  shall  justify  the  circumcision  by  (Christ's)  Faith,  and 
the  uncircumcision  (of  the  idolatrous,  unbelieving  Gentiles) 
through  the  (same)  Faith."1 

§  23.  All  Men  Are  Sinners  and  Require  Common 
Justification. — The  making  of  any  distinction  be- 
tween different  classes  of  men  in  the  matter  of  Justi- 
fication unto  Life  where  all  were  on  the  common 
level  of  sinners,  and  already  dead  in  the  eye  of  the  law, 
and  therefore  utterly  incapable  of  faith  or  other  works, 
would  have  been  intolerable  logic,  and  both  destructive 
of  St.  Paul's  argument,  and  out  of  harmony  with  the 
irrespective  nature  of  God.  And  as  St.  Paul  was  con- 
scious that  men  were  continually  wresting  his  words 

secondly,  to  the  believer,  who,  though  a  sinner,  and  equally  with 
the  unbeliever  under  the  wrath  of  the  law,  thought  himself  only 
entitled  to  be  justified;  and  would  thus,  the  apostle  had  said,  make 
"the  Faith  of  God  "  of  no  effect  to  the  unbeliever.     (Rom.  3:3.) 

1  The  force  of  the  Greek  article  is  here  very  plain.  In  all  these, 
instances  such  words  as  "same,"  "said,"  etc.,  which  are  really 
essential  in  translating  the  proper  force  of  the  Greek  article  into 
English,  should  be  left  out  of  parentheses  or  brackets;  but  I  insert 
either  the  parentheses  or  the  brackets,  that  the  reader  may  see 
what  is  the  literal  Greek  form.      Rom.  3:  20-30. 


All  Men  Are  Sinners  43 


in  order  to  create  distinctions  which  would  favour  the 
Jews,  or  believers  in  Christ,  or  a  predestined  few,  in  the 
matter  of  justification,  he  was  the  more  careful  to 
destroy  the  fell  spirit  of  exclusiveness.  He  had  begun 
by  stating  that  for  a  man  to  live  by  faith  (and  it  is  the 
same  whether  the  man  be  a  pagan,  a  Jew,  or  a  Christian) 
he  must  be  just  or  righteous;  or  that  only  a  perfect 
faith  which  brought  forth  perfect  works  could  be  ac- 
ceptable unto  God.  Charging  all  alike,  therefore,  to 
be  sinners,  he  showed  that  all  alike  required  a  common 
justification,  independently  of  themselves  and  of  their 
own  faith  or  righteousness,  if  they  were  to  be  per- 
mitted to  escape  being  wiped  out  of  existence,  and  live. 
He  shows  accordingly  the  folly  of  distinguishing  be- 
tween sinners  that  were  Jews  and  sinners  that  were 
Greeks  or  barbarians;  or  between  sinners  that  were 
believers  and  those  that  were  unbelievers .  ' '  For  what , ' ' 
he  says,  "if  some  did  not  believe?  shall  their  unbelief 
make  the  Faith  of  God  (or,  as  he  afterwards  more 
explicitly  says,  'the  righteousness  of  God  by  Faith 
of  Jesus  Christ,'  who  is  the  common  Justifier  of  all) 
without  effect?"  1  And  in  the  lengthy  passage  which 
I  have  quoted  the  apostle  declares  with  similar  empha- 
sis the  free  justification  by  Grace  of  unbelievers  and 
believers  alike;   for  that  all  have  sinned.2     So,  later 

1  Rom.  3:  3.  In  every  passage  where  the  revisers  could,  they 
have  turned  St.  Paul's  "the  Faith  of  Christ"  into  words  which 
denoted  a  believer's  faith  in  Christ.  But  here  that  expedient  would 
not  answer.  And  so,  they  turned  "faith"  into  "faithfulness!" 
So  powerful  is  the  grip  of  a  false  theology. 

2  The  revisers,  because  of  a  few  ancient  authorities,  strike  out 
the  troublesome  words  "and  upon  all."  But  they  felt  it  a  duty 
to  put  into  their  margin  "Some  ancient  authorities  add  and  upon 
all. "  The  omission  of  these  words  in  ancient  authorities  shows 
how  early  was  the  venturesome  wresting  of  the  apostle's  words. 
That  it  is  an  omission  seems  clear;  for  the  words  are  necessary  to 


44  The  Foundation  and  the  Superstructure 


on,  the  apostle  speaks  of  God  as  the  Justifier,  not  of 
believers,  but  of  the  ungodly  I1  and  still  later  on,  his 
words  are,  "By  the  righteousness  of  One  (the  free  gift 
came)  unto  all  men  to  justification  of  Life."  2  And 
at  the  close  of  his  argument  his  universal  meaning 
as  to  believers  and  unbelievers  is  again  made  unmis- 
takably apparent,  thus:  "For  God  hath  concluded  all 
as  regards  unbelief,  that  He  might  have  mercy  upon 
all."  3 

§  24.  Faith  or  Works  of  Christ  Gave  Life 
to  All  Men. — To  return,  however,  to  the  thread  of 
the  argument.  In  the  fourth  chapter  of  the  epistle  the 
inspired  writer  illustrates  the  gratuitous  Redemption 
and  Justification  by  the  Faith  of  Christ  which  had 
saved  the  world  from  Death,  and  made  it  appear  so 
perfectly  righteous  before  God  that  it  could  live.  He 
compares  the  wonderful  result  to  a  similar  result  on 
a  limited  scale  brought  about  by  the  faith  of  Abraham. 
For  because  that  faith  had  been  accounted  righteous 
in  order  that  the  truly  righteous  Faith  of  Christ  might 
have  its  antecedent  type,  the  old  patriarch  was  repre- 
sented to  have  rebegotten  his  son  into  Life,  saving  the 
latter  from  the  otherwise  inevitable  decree  of  being 

give  point  to  the  "for  there  is  no  difference:  for  all  have  sinned," 
etc.  Moreover,  even  where  a  mistake  is  honest,  still,  as  against 
putting  in  or  leaving  out,  addition  or  subtraction,  the  latter  is 
always  the  more  likely  to  be  the  mistake.  And  in  cases  of  fraud, 
addition  is  not  so  likely  as  subtraction;  something  new  being  more 
noticeable  than  something  left  out. 
»  Rom.  4:  5. 

2  Rom.  5 :  18.  The  r.  v.'s  translation  is  here  also  intolerable;  for 
St.  Paul's  evident  idea,  literally  translated,  is  "through  one's 
(Adam's)  transgression,"  on  the  one  hand,  and  "through  One's 
(Christ's)  righteousness,"  on  the  other.     See  §35.  (a) 

3  Rom.  11 :32. 


Christ  Gave  Life  45 


wiped  out  of  existence  at  the  hands  of  Abraham, 
who  is  called  by  the  apostle  the  typical  father  of  all 
men.  And  to  bring  out  still  further  the  recondite 
significance  of  the  scriptural  parable  as  showing  forth 
universal  redemption  and  justification,  the  inspired 
writer  points  out  that  the  typical  faith  of  Abraham 
was  represented  as  having  been  exhibited  before  he 
was  circumcised ;  and  that  the  intention  of  the  allegory 
was  to  teach  that  he  was  to  be  regarded  as  the  typical 
father  not  only  of  the  Jews,  but  of  the  Gentiles  as  well. 
In  the  Epistle  to  the  Galatians  St.  Paul  uses  the  same 
illustration.  After  therein  in  like  manner  declaring 
that  we  could  not  be  justified  by  our  own  works,  but 
that  we  are  now  living  "by  the  Faith  of  the  Son  of 
God,"  who  loved  us,  and  gave  himself  for  us,1  he 
says:  "Even  as  Abraham  believed  God,  and  it  was 
accounted  to  him  for  righteousness.  Know  ye  there- 
fore that  they  which  are  of  (Christ's)  Faith,  the  same 
are  (like  Abraham's  son,  saved  by  faith,  and  therefore 
in  the  parable  are)  children  of  Abraham  (or  children 
rebegotten  into  Life  by  a  father's  faith).  And  the 
scripture,  foreseeing  that  God  would  justify  the  nations 
(i.  e.  all  men)  by  (Christ's)  Faith,  preached  the  gospel 
beforehand  unto  Abraham  (saying),  In  thee  shall 
all  the  nations  be  blessed.  So  then  these  by  (Christ's) 
Faith  are  blessed  along  with  the  faithful  Abraham."  2 
Thereupon  the  sacred  writer  declares  the  violators  of 
the  law  to  be  under  the  curse  of  Death;  expressly 
stating  (as  already  quoted) 3  that  no  man  can  live 
by  his  own  faith,  because  he  is  not  righteous,  and  does 
not  keep  all  the  works  of  the  law.4  The  apostle 
continues:  "Christ  hath  redeemed  us  from  the  curse 

1  Gal.  2: 16,  20.  2  Gal.  3:6-9. 

*  See  §  18.  *  Gal.  3:10-12. 


46  The  Foundation  and  the  Superstructure 

of  the  law,  being  made  a  curse  for  us:  .  .  .  that 
upon  the  nations  might  come  the  blessing  of  Abraham 
in  Christ  Jesus ;  that  we  might  receive  the  promise  of  the 
Spirit  through  His  Faith.1  .  .  .  Now  to  Abraham 
were  the  promises  spoken,  and  to  his  Seed.  He  saith 
not,  And  to  seeds,  as  of  many;  but  as  of  One,  And  to 
thy  Seed,  which  is  Christ.  ...  For  if  there  had 
been  a  law  given,  which  (men  having  kept)  could  have 
preserved  alive,  verily  the  (above-mentioned)  righteous- 
ness (which  is  so  essential  to  Life)  would  have  been  from 
(man  himself  keeping)  law.  (a)  But  the  scripture  hath 
concluded  all  things  2  under  sin,  that  the  promise  by 
Faith  of  Jesus  Christ  might  be  given  to  them  that 
believe.  But  before  His  Faith3  came,  we  were  kept4  un- 
der law,  being  concluded5  for  His  Faith 6  which  should 
afterwards  be  revealed.      So  that  the  law  hath  been 

»  Literally,  "through  the  (i.  e.,  above  mentioned)  Faith." 

2  Concluded; — shut  up  all — stopped  the  mouths  of  all.  See 
Rom.  ii  :  32;  3:19.  All  things.  Was  the  neuter  gender  pur- 
posely used  here,  to  indicate  the  nothingness  of  the  dead  before 
the  law,  or  to  extend  the  meaning  to  all  creatures,  or  both  ? 

3  Lit.  ''the  Faith."  Men's  faith  had  come  from  the  beginning, 
and  was  so  imperfect  that  it  had  resulted  in  Sin  and  Death.  But 
Christ's  Faith  was  "revealed"  at  a  later  day;  and  the  result  was 
Righteousness  and  Life.  The  importance  of  the  article  (omitted 
in  our  versions)  is  here  most  striking,  and  its  significance  unmis- 
takable. It  cannot  refer  to  man's  faith,  but  only  to  Christ's. 
Although  we  read  of  men  having  obtained  a  good  report  through 
faith,  yet,  it  is  said,  they  received  not  the  promise  (Heb.  11:  39). 
Why?  Because  the  promise  was  by  Faith  of  Jesus  Christ  (Gal. 
3:  22,  23),  and  "that  Faith"  had  not  come.  It  was  to  be  a  revela- 
tion of  the  Righteousness  of  God.     See  also  verse  14. 

4  Kept,  while  the  law  was  threatening.  Compare  the  same 
word  in  1  Pet.  1 :  5, — "kept  {i.  e.,  preserved  or  guarded  from  Death) 
by  the  Power  of  God  through  (Christ's)  Faith  unto  salvation  ready 
to  be  revealed  in  the  last  time.  " 

s  Shut  up  in  guilty  silence  in  respect  of  our  own  faith  or  other 
works,  awaiting  Christ's  Faith. 
«  Lit.  "the  Faith." 


Universal  Justification  47 


our  tutor  for  Christ  (teaching  us  the  need  of  a  Re- 
deemer and  Justifier),  that  we  might  be  justified  by 
(Christ's)  Faith.  But  His  Faith1  having  come,  we  are 
no  longer  under  a  tutor  (being  no  longer  threatened 
with  Final  Death).  For  ye  are  all  children  of  God 
through  the  (said)2  'Faith  in  Christ  Jesus."'3  That 
is,  the  Faith  or  Works  of  Christ  gave  Life  to  all  men, 
and  made  them  children  of  God,  after  their  own  faith 
had  resulted  in  Death. 

§  25.  Universal  Justification  and  Individual 
Sanctification. — In  all  that  has  been  said  it  will  be 
seen  that  the  apostle  proclaims  always  for  the  due  jus- 
tification of  men,  not  our  righteousness  or  imperfect 
faith,  but  the  Righteousness  of  the  perfect  God  Himself 
as  manifested  in  the  Faith  (the  equivalent  of  the  perfect 
Works)  of  Jesus  Christ.  And  this  will  be  found  to  be 
his  meaning  at  all  times;  although  he  generally  makes 
various  grades  of  condensation  in  expression,  until,  at 
last,  he  reaches  the  ultimate  one  of  simply  "Faith" 
and  "Works";  meaning  by  the  former  the  Righteous- 
ness displayed  in  the  Life  of  Jesus  Christ,  and  by  the 
latter  both  the  Righteousness  and  Unrighteousness  of 
men.  (a)  St.  Paul  is  never  so  illogical  as  to  make  the 
very  instrumentality  which  brought  Death  upon  men 
to  be  the  means  of  restoring  the  non-existent  to  Life. 
But  it  is  this  justification  of  all  men  irrespectively, 
as  the  sole  work  of  our  Lord,  which  he  invariably 
means  by  his  '  'Justification  unto  Life  " ;  or  that  in  some 
way,  which  is  beyond  our  powers  of  comprehension, 

»  Lit.  "the  Faith." 

2  The  article  is  in  the  Greek,  but  does  not  appear  in  our  versions, 
the  translators  not  having  perceived  its  referring  force. 

3  Gal.  3:  13-26. 


48  The  Foundation  and  the  Superstructure 


a  sinful  race,  which  otherwise  would  have  been  a  blot 
upon  the  universe  of  God,  has  been  perpetuated  in 
existence,  cleansed  by  anticipation  of  God  from  before 
the  foundation  of  the  world  in  the  blood  of  Jesus 
Christ.  The  sacred  writer  does  not  mean  in  the  slightest 
degree  that  our  existing  sinfulness  has  been  taken 
away;  or  that  because  of  what  Christ  has  done,  if 
only  we  will  believe  therein,  we  are  now  ready  for 
heaven.  In  this  respect,  if  sins  are  to  be  remitted, 
they  must  be  sins  of  the  past,1  or  sins  which  have 
been  repented  of  and  forsaken.  The  most  cursory 
reader  of  St.  Paul's  epistles  ought  to  see,  that  upon 
the  Foundation  of  a  renewed  Life  and  the  indwelling 
Spirit,  the  laying  of  which  Foundation  could  only  be 
the  work  of  the  Son  of  God,  or  of  that  manifested 
Life  which  proceeds  only  from  God,  the  inspired  writer 
always  insists  that  there  must  be  a  Superstructure  of 
perfect,  actual  Holiness  and  Righteousness  erected  by 
the  works  of  each  individual  man.2  And  so  he  draws 
a  distinction  between  universal  justification  and  indi- 
vidual sanctification.  And  always  in  the  latter  part  of 
his  epistles,  whenever  he  has  been  speaking  specially  of 
universal  justification,  he  enlarges  at  considerable  length 
upon  the  necessity  and  profitableness  of  good  works.  (6) 

§  26.  God's  Justice  Shown  by  Deeds. — In  plain 
words,  the  apostle  never  casts  a  slur  upon  the  merits 
of  Christ,  by  representing  them  as  sending  sinners,  or 
the  unperfected,  to  heaven.  Indeed,  he  is  particularly 
careful  to  show,  that  not  even  by  their  restoration  to  Life 
does  Christ  in  any  sense  become  "  a  minister  of  sin."3 

1  Rom.  3:25.     2  Pet.  1:9. 

2  Or  that  we  must  make  our  calling  and  election  sure  (2  Pet- 
1 :  10). 

3  Gal.  2:17. 


God's  Justice  Shown  by  Deeds         49 


Has  the  reader  ever  duly  considered  the  fact,  already 
mentioned,  that  the  Saviour  of   sinners  from  Death 
forthwith    becomes    the   Judge    of    their   lives, — even 
the  great  Judge  of  all  the  earth?     And  has  the  truth 
come  home  to  us,  that  it  is  only  possible  by  being 
saved  from  Death  to  have  a  judgment  which  shall 
be  according  to  the  deeds  of  each  individual,   or  a 
judgment  which   shall   more  strictly  conform  to  the 
character  of  a  God  of  irrespective  justice?     For  had 
the  actual  judgment  of  all  been  the  everlasting  ob- 
livion  of  a   common   Death,   there   could  have   been 
no   graded   justice   according  to  the  differing   merits 
or  demerits  of  individuals,   and  it  would  be  in  fact 
to  the  very  worst  that   God  would  be  most  partial; 
since  they  would  receive  no  more  punishment  than 
the  best.     Thus  in  all  strictness,  in  the  justification 
of    St.    Paul,    God   is   even    shown    to   keep    Himself 
just  by  justifying.     In  His  unfathomable  wisdom  He 
devises   the   method   by   which   sinners   shall   not   be 
suffered  to  compromise  His  own  eternal  justice,  even 
while  He  exhibits  towards  them  His  eternal  love  and 
mercy.     On  the  other  hand,  more  even  than  by  the 
common    Death  of  sinners,  would    that  eternal,  irre- 
spective justice  have  been  compromised,   if,   by  any 
ignoring  the  differing  merits  and  demerits  of  individuals, 
universal   justification,    perpetuating  the  lives   of   all 
alike,  had  also  meant  universal,  actual  sanctification. 
And,  of  course,  the  compromising  would  be  intensified, 
if  the  compulsory  sanctification  were  of  a  part  only, 
and  not  of  all.     In  the  matter  of  sanctification,  there- 
fore,  in  no   other  way  could    the  equal,  irrespective 
justice  of  God  be  displayed,  than  by  a  judgment  which 
shall  be  always  according  to  deeds.     If  we  duly  realise 
this  great  truth,  we  shall  discard  at  once  and  for  ever 


50  The  Foundation  and  the  Superstructure 


all  thought  of  the  compulsory  conversion  and  perfection 
of  sinners,  whether  in  the  case  of  ourselves  or  others, 
and  whether  in  this  life  or  at  its  close,  or  during  any 
subsequent  life.1 

§  27.     Sanctification  and  the  Unpardonable  Sin. 
— And  we  shall  also  begin  to  have  some  idea  of  the 
true  nature,  as  before  shown,   of  the   Unpardonable 
Sin,  or  the  sin  against  the  Holy  Ghost,  who  is  the 
Eternal  Sanctifier.     Whatever  a  free  Justification  may 
do  for  all  sinners,  it  is  very  clear  that  it  has  reached 
its  limits  when  we  come  to  their  Sanctification ;  and 
that  at  this  point  all  compulsory  means  of  Grace  have 
an  end.     The  unsanctified  heart,  which,  of  course,  and 
in  us  all,  is  in  opposition  to  the  special  work  and  office 
of  the  Great  Sanctifier,  and  is  accordingly  the  one 
special  Sin   against   the   Holy   Ghost,   can   never  be 
pardoned — neither  in  this  life,  nor  in  that  to  come. 
It  has  been  already  mentioned  how  irrevocable  are 
the  gifts  of  God,  and,  among  others,  that  great  gift  of 
sovereignty  of  will  with  which  we  have  been  endowed ; 
and  how  the  irrespective,  non-coercive  judgment   of 
us  all  according  to  our  respective  deeds  is  both  showing 
forth  the  inviolability  of  our  individual  sovereignty, 
which  may  not  be  compelled  to  righteousness,  and  also 
the  consistent  carrying  out  by  Almighty  God  of  the 
exalted  purpose  in   behalf  of  each  and  every  one  for 
which  that  wonderful  sovereignty  was  given.     When 
Nature,  therefore,  keeps  daily  exhibiting  before  our 
eyes  both  the  wilful  sinfulness  of  men,  and  the  non- 
coercive justice  of  Almighty  God  in  respect  thereof, 

1  Well,  therefore,  did  St.  Paul  challenge  criticism  when  he  asks, 
' '  Do  we  then  make  law  of  none  effect  through  the  said  Faith  ? 
God  forbid:  nay,  we  establish  law."      (Rom.  3:31.) 


Salvation  Obtained  by  Individual       51 


she  constantly  and  fully  confirms  the  assertions  of  in- 
spiration, that  the  gifts  and  calling  of  God  are  alike 
without  repentance,  or  change  of  mind,  or  that  the 
mercy  of  the  Lord  endureth  forever,  and  that  Sin- 
fulness is  altogether  unpardonable.  On  the  one  hand, 
however  sinful  we  may  become,  or  however  little  our 
Sinfulness  may  be,  we  may  be  sure  accordingly,  that 
that  Sinfulness,  much  or  little,  cannot  be  compulsorily 
wiped  out,  and  must  be  judged  with  uncompromising 
justice  by  the  Eternal  Judge.  It  may  neither  be  ignored 
nor  pardoned.  To  the  last  we  shall  be  judged  according 
to  our  deeds.  In  other  words,  as  God  cannot  pardon, 
but  one  remedy  is  left ;  and  it  is  for  us  to  use  it  or  not 
as  we  please ;  namely,  to  get  rid  of  our  Sinfulness  our- 
selves, through  the  non-compelling  aid  of  the  Eternal 
Sanctifier,  or  of  that  very  Holy  Spirit  against  whom 
by  our  unsanctified  condition  we  are  daily  sinning, 
and  provoking  to  unpardoning  wrath. 

§  28.  Salvation  from  Sinfulness  Obtained  by 
Individual  not  Given  by  God. — It  thus  appears,  that 
where  God's  compulsory  Grace  comes  to  its  end,  man's 
Work  begins.  Man  could  not  save  himself  from  Death ; 
because  as  a  sinner  he  was  already  dead  in  law,  and  the 
execution  of  the  sentence  of  Death  as  a  fact  had  to 
be  averted  by  other  means.  But  so  soon  as  that  great 
deliverance  was  accomplished  for  him,  and  the  new 
Life  had  been  born,  and  had  become  the  meet  temple 
of  the  indwelling  Spirit,  the  child  of  God  was  at  once 
made  able  to  work  for  himself.  If  before  his  Redemp- 
tion from  Death  and  Justification  unto  Life  he  was 
utterly  helpless,  he  is  now  made  all-powerful;  because 
he  has  the  power  of  God  always  ready  to  help  him, 
according    as    he    chooses    to    avail    himself    thereof. 


52  The  Foundation  and  the  Superstructure 


For  the  tender   Father  is  so   solicitous  for  the  high 
exaltation  of  the  creature  in  all  his  sovereign  capacity, 
that  He  gives  him  the  glory  of  all  the  Works  within 
his  limited  power.     Nay,  we  are  expressly  told,  let 
us  remember,  that  if  there  had  been  a  law  by  the 
keeping  of  which  the  creature  could  have  gained  the 
continuance  of  even  Life,  verily  he  would  have  been 
suffered  to  be  righteous  by  the  keeping  of  law,  and 
would  thus  have  had  the  glory  also  of  saving  himself 
from  Death.1     But  while  this  salvation  of  the  sinner 
was  necessarily  a  gift  of  Grace,  and  had  had  to  be  solely 
wrought  out  by  the  Redeemer  and  Justifier  of  all  men, 
without  any   Works  on  the  part  of  those  that  are 
redeemed  and  justified,  whether  for  themselves  or  one 
another,  it  is  otherwise  in  respect  of  the  Salvation  from 
Sinfulness.     Unto  those  that  are  now  able  to  work  for 
themselves    the    loving    Father    insists    upon    giving 
the  glory  of  so  doing ;  while  upon  those  who  will  not 
work  at  all,  or  who  work  in  varying  degree,  what  else 
was  there  for  the  irrespective  Father  to  do,  but  on  the 
one  hand  to  use  persuasive  measures,  or  those  calculated 
to  influence  the  reason  and  the  heart,  and  on  the  other 
to    mete    out    His    stimulating,    but    non-compelling 
judgments  according  to  the  several  deserts  of  those 
whom  His  love  would  not  allow  to  be  destroyed  ?     And 
thus,  instead  of  pardoning  Sinfulness,  the  unchangeable 
God  who  has  irrevocably  conferred  upon  each  creature 
a  sovereignty  of  will,  with  all  consistency  persistently 
demands  that  it  is  for  the  sovereign  creature  himself 
to  make  his  calling  and  election  sure,2  or  to  work 
out  his  own  salvation  with  fear  and  trembling3  from 
that  which  cannot  be  pardoned.     The  least  coercion 
of  the  sinner  would  neither  be  for  his  glory,  nor  that 

1  Gal.  3:  21.  2  2  Pet.  1 :  10.  3  Phil.  2:  12. 


Works  and  Sufferings  of  Men  53 


of  God.  To  the  extent  of  the  coercion,  the  creature 
would  have  his  godlike  nature  destroyed,  and  be  made 
a  machine ;  while  the  great  God  would  not  only  be  man- 
ifested as  regardless  of  merit,  and  as  putting  the  evil 
upon  the  higher  level  of  the  good,  but  would  exhibit 
Himself  to  His  creatures  as  finding  pleasure  in  prais- 
ing Himself,  and  in  self -worship  through  machines  of 
His  own  construction.  If  at  any  time  a  man  is  to  be 
coercively  converted  or  perfected,  the  question  at  once 
arises,  Why  was  not  the  inconsistent,  partial,  degrading 
method  arbitrarily  resorted  to  from  the  beginning,  and 
the  intervening  sufferings  and  sins  of  the  tardily  coerced 
individual  spared  ?  Why  resort  at  one  time  to  coercion, 
and  previously  thereto,  by  withholding  the  coercion, 
prolong  and  add  to  his  misery  and  disgrace?  And 
why  all  the  while  should  false  hopes  be  deceitfully 
held  out  by  a  God  of  truth  to  those  unfavoured  ones 
who  are  never  to  be  in  any  way  converted  or  perfected  ? 
For  the  glory  of  God  do  let  us  be  reasonable.  But  if,  in 
defiance  of  reason,  it  be  our  ignoble  part,  who  are  whim- 
sical and  saturated  with  favouritism  and  Pharisaic  ego- 
tism, to  be  representing  the  irrespective,  unchangeable 
Father  of  all  in  such  ungodlike  manner,  then,  verily,  in 
so  doing,  we  but  follow  our  degraded  nature, 1  as  might 
be  expected  of  us.  The  Bible,  however,  is  a  book  of  in- 
spiration ;  and  the  greatest  proof  thereof  is,  that  it  is  de- 
livered from  the  foolish  thoughts  of  men.  It  nowhere 
represents  the  great  God  in  any  such  way.  If  it  did,  we 
might  well  suspect  its  inspiration;  just  as  these  miser- 
able interpretations  have  really  caused  so  many  to  do. 

§  29.     Works  and   Sufferings  of  Men  Succeed 
Those  of  Christ. — With  what  supernatural  harmony, 

'I.  e.,  the  nature  in  which  we  are  children  of  the  devil. 


54  The  Foundation  and  the  Superstructure 

however,  the  Eternal  Sanctifier  of  the  fallen  creatures 
of  God  is  always  set  forth  in  the  scriptures;  and  first, 
and  in  particular,  as  a  Guide,  or  as  One  who  never 
resorts  to  compulsion ;  and  also  as  a  Comforter,  that  is, 
to  those  who  are  in  fellowship  with  Him  in  His  work ; 
and  yet  to  the  world  at  large  as  a  consuming  fire!1 
And  what  exceeding  care  is  taken  to  show  that  the 
consuming,  however,  means  neither  the  destruction  of 
the  sinner  himself,  nor  of  his  will,  but  is  directed  against 
his  imperfections.2  Hence  from  Death  or  final  De- 
struction Jesus  is  represented  as  the  Saviour  of  all 
indiscriminately,  but  in  other  respects  only  of  those  that 
believe ; — that  is,  let  us  remember,  of  those  who  become 
righteous.3  If  in  the  preliminary  Salvation  the  Faith 
or  Righteousness  of  Jesus  is  the  all-sufficient  substitute 
for  ours,  our  faith  or  righteousness  becomes  at  once 
all-essential  the  moment  that  that  salvation  has  been 
gained.4  And  if  by  His  Death  He  paid  the  penalty 
due  from  men,  by  that  very  deed,  in  thus  bringing  them 
into  a  prolonged  existence,  He  made  possible  also  the 
penalties  to  be  inflicted  upon  the  imperfect  to  secure 
their  perfection ;  and  left  it  for  us  to  ' '  fill  up  that  which 
is  behind  of  the  afflictions  of  Christ."5  And  so,  in  the 
place  of  the  First  Death,  from  which  we  were  saved 
by  the  sufferings  of  the  common  Redeemer,  there 
comes  a  Second  Death,  from  which  we  must  be  saved 
by  our  own.6     Henceforth,  therefore,  to  the  Works 

•John  14:  15-28.  Heb.  12:  25-29.  Ex.  23:  20,  21.  Deut.  9:  7. 
Ps.  50,  etc. 

2  i  Cor.  3:  12-17.  Jude  23.  Amos  4:  11,  12.  Ezek.  3:11,  27. 
Rev.  22:  11,  12.  John  5:  24,  30,  40.  2  Pet.  2:  12,  13  (r.  v.); 
3:9,  etc. 

3  1  Tim.  4:  10.     Rev.  21:  27;  22:  14,  15,  etc. 

*  John  3 :  18,  36.     1  John  3:7,8,  14,  16,  23,  etc.  s  Col.  1 :  24. 

6  1  Pet.  4:  1-5,  12-19.     Rev.  2:  11;  21:  7,  8,  etc. 


Works  and  Sufferings  of  Men  55 


and  Sufferings  of  Christ  must  succeed  the  Works  and 
Sufferings  of  men;  until  all  things  shall  be  subdued, 
and  God  shall  be  all  in  all. 1  The  wages  of  Sin  was  Death ; 
but  it  was  possible  to  have  the  wages  paid,  and  the 
sins  of  the  past  remitted,2  in  a  manner  satisfactory  to 
God,  and  conformably  to  His  holy,  unchanging,  irre- 
spective nature,  without  the  least  interference  with  the 
sovereignty  of  the  creature,  but  rather  to  the  necessary 
preservation  thereof.  But  Sinfulness  is  essentially 
a  thing  of  the  present.3  It  cannot  be  coercively  done 
away  with,  and  the  free-will  remain  intact.  And 
accordingly  Sinfulness  becomes  the  one  Unpardonable 
Sin.  The  tares  must  be  permitted  to  exist  with  the 
wheat;  the  "old  man"  with  the  "new";  and  "the 
good  fight  of  faith"  by  man  must  follow  the  good  fight 
of  ' '  the  Faith  of  Christ."  After  the  great  Sacrifice  of  the 
Cross  had  coercively  effected  universal  Redemption  and 
Justification,  the  body  of  Sacrifice  is  forthwith  removed 
to  heaven ;  that  in  its  place  One  who  is  not  a  Sacri- 
fice for  Sin,  and  does  no  compulsory  work,  may  come 
to  godlike  men.4      For  now  that  Jesus  has  ascended, 

"  there  remaineth  no  more  Sacrifice  for  Sins,  but  a  certain 
fearful  reception5  of  Judgment,  and  a  fierceness  of  fire 
which  shall  devour  (or,  which  comes  to  devour)  the  ad- 
versaries. When  one  hath  set  at  nought  Moses'  law,  he 
dies  without  mercy.  ...  Of  how  much  sorer  punish- 
ment (than  Death),  suppose  ye,  shall  he  be  thought  worthy, 

«  1  Cor.  15:  26-28.     Eph.  1:9,  10.     Phil.  3:  21,  etc. 

2  Rom.  3:  25.     2  Pet.  1:  9. 

^  Requiring  for  its  wages  the  Second  Death  of  judgment  accord- 
ing to  deeds  in  the  present,  and  so  long  as  it  exists. 

*  John  16:  7-15. 

s  The  true  idea  of  the  Greek  word — not  "looking  for,"  or  "ex- 
pectation. " 


56  The  Foundation  and  the  Superstructure 


who  hath  trodden  under  foot  the  Son  of  God,  and  hath 
counted  the  blood  of  the  covenant  common,  wherewith 
he  was  sanctified,  and  hath  done  despite  unto  (or,  outraged) 
the  spirit  of  the  Grace?" *  That  is,  hath  outraged  the  pur- 
pose of  the  Salvation  from  Death  given  to  him  by  an  act 
of  Grace, — even  taking  advantage  of  his  renewed  Life  as 
one  that  was  "  delivered  to  do  all  these  abominations."2 

§  30.  The  Day  of  Grace  Followed  by  the  Day 
of  Works. — Thus  while  men  are  confusedly  talking 
about  their  priestly  sacrifices  for  the  taking  away  of 
sin,  in  the  supernatural  harmony  of  the  Bible  the  day  of 
such  sacrifices  has  entirely  passed  away ; 3  and  for  the 
Sinfulness  which  visibly  remains  in  us  all  no  substituted 
sacrifice  is  taught  as  being  of  any  avail.  It  is  not 
that  the  Son  of  God,  our  Preserver,  has  ever  left 
the  earth.     Rather,  He  tells  us  Himself,  that  He  is 

>  Heb.  10:  26-29.  The  versions  translate  "the  Spirit  of  grace"; 
omitting  the  article  before  "grace."  Even  in  what  are  called 
"abstract  nouns,"  however,  the  article,  when  used,  defines  or 
particularises.  (Anthon's  Greek  Grammar,  Rule  XXXI.)  A 
literal  translation  seems  to  me  to  convey  best  the  idea  of  the  sacred 
writer,  who  is  evidently  referring  to  the  Grace  shown  us  in  the 
work  of  the  Son  of  God,  and  is  not  speaking  indefinitely  of  grace 
in  general.     He  means  "that  Grace,"  not  grace  in  the  abstract. 

2  Jer.  7  :  10. 

3  The  Greek  word  for  a  priest  who  offers  sacrifices  is  never  ap- 
plied in  the  N.  T.  to  a  "minister"  under  the  Christian  dispensation; 
for  Christ's  sacrifice  was  of  common  and  equal  efficacy  to  all  alike, 
and  no  one  has  any  superior  rights  or  prerogatives  therein  or  in 
respect  thereof  over  another.  That  such  exactness  should  be  the 
case  throughout  the  N.  T.  is  another  one  of  those  marvellous  con- 
sistencies— so  different  from  what  men  would  have  made  the  N.  T. 
to  say — showing  that  its  inspiration  becomes  more  and  more  ap- 
parent the  more  it  is  studied.  It  is  all  the  people  who  are  Christ's 
royal  priesthood  in  the  N.  T.;  while  He  only  is  the  great  High 
Priest  who  has  once  for  all  offered  the  atoning  sacrifice  for  sins. 
See  Heb.  7:  24-28;  9:  7-28;  10:  1-23.  See  also  Rev.  1:6;  5:  10; 
20:  6.     1  Pet.  2:  s,  9. 


Unpardonable  Sin  57 


with  us  alway  unto  the  end  of  the  aeon.1  But  the 
Jesus  of  Sacrifice  has  ascended  to  Heaven ;  and  He  has 
ascended  there,  because  His  work  of  Sacrifice  on  earth 
is  finished.  "Though  we  have  known  Christ  as  flesh, 
yet  now  we  know  Him  so  no  more."2  Let  us  be  duly 
grateful  for  the  great  work  which  His  Sacrifice  has 
accomplished,  and  fondly  keep  it  in  our  memories;  but 
let  us  duly  realise  that  it  is  a  work  which  can  in  no  wise 
be  repeated,  nor  needs  to  be  repeated.3  He  that  has 
once  drunk  of  the  Water  of  Life  has  no  need  to  drink 
again.4  He  lives  for  ever;  and  no  repeated  drinking 
can  make  him  live  any  longer.  And  so  the  day  of 
Grace  has  fully  attained  its  purpose,  and  is  now 
appropriately  followed  by  the  day  of  Works.  And  ac- 
cordingly the  Divine  Personality  who  has  now  come 
to  us  in  the  place  of  the  great  Sacrifice,  the  which 
Sacrifice  was  purposely  removed  to  enable  Him  to 
come,  instead  of  granting  us  pardon,  as  did  the  Sacri- 
fice, or  paying  for  us  our  debts,  keeps  us  unremittingly 
in  the  prison-house  of  Judgment,  until  we  ourselves 
shall  have  paid  the  uttermost  farthing.5  Nay,  more; 
for  it  is  the  Saviour  Himself,  the  Preserver  of  our 
Life,  who  now  becomes  our  Judge ;  and  is  very  jealous 
that  we  shall  not  be  allowed  to  defile  with  impunity 
His  pure  and  holy  work. 

§31.  Unpardonable  Sin  in  the  Heart. — How 
wonderful  it  is,  that  from  every  point  of  view  the 
Bible  should  without  a  variation  repeat  to  us  this 
solemn  lesson;  for  it  is  a  lesson  which  is  so  utterly 
uncongenial  to  the  hopes  and   wishes  and   ordinary 

1  Matt.  28:  20.     Or,  "unto  the  end  of  the  (this)  life." 

2  2  Cor.  5:  16.  3  Heb.  10:  12-23,  etc- 

«  John  4:  13,  14;    6:  35,  58.  »  Matt.  5:  26;  18:  34,  35. 


58  The  Foundation  and  the  Superstructure 


views  of  men,  that  even  Christians  go  searching  for 
the  unpardonable  sin  anywhere  but  in  their  own  hearts. 
And  yet,  at  the  very  time  that  we  were  warned  of  it 
by  the  Master,  He  expressly  compared  it  to  a  corrupt 
tree  which  kept  producing  corrupt  fruit,  and  had  to 
become  a  good  tree,  before  it  would  produce  the  good 
fruit.  And  He  further  explained,  that  it  was  the 
evil  heart  which  could  only  bring  forth  evil  things,  and 
must  needs  be  reformed,  before  it  would  bring  forth 
the  good.  And  then  He  adds,  showing  how  extreme 
was  the  unpardonableness  of  the  evil  heart,  that  if  it 
brought  forth  but  an  idle  word,  an  account  thereof 
would  have  to  be  rendered  "in  a  day  of  judgment."  * 
Consistently  with  all  this,  the  Bible,  in  its  opening 
allegory,  declares  how  Adam,  although,  on  sinning, 
doomed  to  immediate  death,  had  been  preserved  in  Life ; 
while  in  the  place  of  the  Death,  there  had  come  the 
judgment  of  toilsome  labour  by  the  sweat  of  the  brow, 
and  the  accompanying  thorns  and  thistles ;  the  flaming 
sword  of  the  unpardoning  Spirit  turning  every  way  to 
keep  the  way  of  that  Tree  of  Life  which  is  in  Paradise 

"  Matt.  12:  33-36.  In  the  original  the  phrase  "the  day  of  judg- 
ment" occurs  but  once  in  the  entire  N.  T.,  to  wit,  in  1  John  4:  17, 
wherein  in  express  terms  it  refers  to  judgment  "in  this  world." 
The  idea  of  this  latter  passage,  as  compared  with  other  scripture, 
would  seem  to  be,  that  while  "the  fear  of  the  Lord  is  the  beginning 
of  wisdom, "  and  an  imperfect  man  is  therefore  wise  in  cherishing 
a  wholesome  fear  of  the  judgments  of  the  God  of  irrespective 
justice  upon  all  imperfection  or  Sinfulness,  yet  as  the  man  grows 
in  love,  and  in  the  assurance  of  the  love  of  God  in  Christ,  he  will 
grow  more  and  more  bold  in  his  day  of  judgment,  until,  very  rightly, 
perfect  love,  as  no  other  should,  will  cast  out  all  fear.  Alas  for  the 
wisdom  of  those  who,  before  their  love  is  perfected,  have  the  au- 
dacity to  be  fearless  of  the  judgments  of  God;  for  according  to  our 
condition,  so  are  we  in  respect  of  judgment  "in  this  world."  In 
all  other  places,  save  1  John  4:17,  the  phrase  in  the  original  is  "in 
a  day  of  judgment.  " 


Man  Alone  Responsible  59 


above,1  into  which  may  in  nowise  enter  anything 
unclean,  or  that  worketh  abomination  and  falsehood.2 
So  in  Exodus,  after  the  deliverance  of  the  people 
from  Death  through  the  typical  blood  of  the  passover,3 
the  people  were  caused  at  once  to  begin  their  long 
journey  of  personal  toil  to  the  promised  land;  and 
unto  them  the  holy  commandments  of  God  were  given, 
and  it  was  said:  "Behold,  I  send  an  Angel  before  thee, 
to  keep  thee  in  the  way,  and  to  bring  thee  into  the  place 
which  I  have  prepared.  Take  ye  heed  of  Him,  and 
hearken  unto  His  voice ;  provoke  Him  not :  for  He  will 
not  pardon  your  transgressions;  for  My  Name  is  in 
Him."4 

§  32.  Man  Alone  Responsible  for  his  Sancti- 
fication. — Thus  then  in  the  Sanctification  of  men 
the  solemn,  final  responsibility  rests  always  with  the 
individual;  and  the  choice  is  ever  his  own  to  say, 
whether  the  kingdom  of  heaven  shall  be  at  hand  in  its 
wrath  or  in  its  glory ; — that  is  to  say,  whether  he  shall 
see  his  great  Judge  (in  the  only  way  in  which,  while 
imperfect,  he  shall  ever  see  Him)  constantly  coming  in 
the  clouds  of  heaven,  and,  so  seeing,  shall  mourn ; s  or 
whether,  becoming  righteous,  he  shall  be  no  longer 
banished  from  the  glory  of  the  Lord's  visible  presence 
into  outer  darkness  and   asonic  destruction.6     At  all 


>  I.e.,  heaven;  or  not  the  paradise  into  which  our  Lord  and  the 
soul  of  the  penitent  thief  went  on  the  day  of  the  crucifixion. 

2  Rev.  21 :  27. 

J  Which  had  been  put  in  the  form  of  a  cross  upon  the  lintel  and 
side-posts  of  their  doors. 

*  Ex.  23:  20,  31. 

J  Matt.  24:  30.     Rev.  i:  7.    Heb.   12:  14.    1  John  3:  2. 

*  2  Th.  1 :  4-10. 


6o  The  Foundation  and  the  Superstructure 


events,  whether  he  recognise  it  or  not,  the  Bible  in  a 
double  sense  is  proclaiming  the  kingdom  of  heaven  to 
be  at  hand ;  and  therewith  also  the  facts  of  Nature  agree ; 
and  the  one,  like  the  other,  is  sounding  forth  an  incessant 
call  to  repentance.  In  brief,  in  spite  of  sins  innumer- 
able, men  continue  to  have  their  existence  prolonged, 
and  their  wills  preserved,  and  are  held  severely  re- 
sponsible according  to  their  deeds.  For,  on  the  one 
hand,  in  respect  of  Death,  the  teaching  of  the  Master 
is,  that  "all  manner  of  sin  "  is  His  heavy  burden.  And 
yet,  on  the  other,  He  tells  us  plainly,  that  nothing 
done  against  the  Holy  Ghost  can  be  forgiven. 1  And 
if  this  be  so,  is  not  Sinfulness  always  opposing  itself 
to  the  Holy  Ghost?  And  do  we  not  see  what  insu- 
perable reasons  there  are  why  God  should  never  par- 
don Sinfulness?  Let  me  put  prominently  before  the 
reader  two  of  those  which  I  have  given,  which  are 
founded  upon  the  emphatic  statements  of  the  Bible, 
and  are  corroborated  by  the  facts  of  the  natural  world ; 
thus:  First,  irrespective  justice  may  not  disregard 
the  differing  degrees  of  merit  among  individuals,  nor 
elevate  the  evil  to  a  perfect  equality  with  the  good. 
For,  according  to  strict  justice,  men  should  always 
be  rewarded  according  to  their  deeds;  and  the  holy 
blood  of  Jesus  ought  neither  here  nor  hereafter — 
"neither  in  this  life  nor  in  that  which  is  to  come" — 
to  be  made  to  minister  to  any  sort  of  injustice,  or 
to  the  procrastination  of  that  which  is  good,  and  the 

1  Matt.  12:  31,  32.  A  literal  translation  would  be:  "Wherefore 
I  say  unto  you,  All  sin  and  blasphemy  shall  be  forgiven  unto  men : 
but  the  Spirit's  blasphemy  (i.e.,  sinfulness)  shall  not  be  forgiven 
unto  men:  and  whosoever  shall  speak  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him;  but  whosoever  shall  speak  against 
the  Holy  Spirit,  it  shall  not  be  forgiven  him,  neither  in  this  life 
(agon),  nor  in  that  to  come.  "     See  §  124  (6),  for  notes,  and  context. 


Man  Alone  Responsible  61 


prolonged  gratification  with  audacious  impunity  of  a 
sinful  heart.  And  next,  "the  gifts  and  calling  of  God 
are  without  change  of  mind."  That  is  to  say,  after 
making  man  a  god,  giving  him  a  free-will  sovereignty 
all  his  own,  the  Creator  will  not  revoke  that  godlike 
sovereignty,  nor  swerve  at  all  from  the  exalted  purpose 
of  the  gift.  He  will  neither  destroy  the  man  nor  his  will. 
Nor  will  He  take  back  the  high  calling  which  He  has 
given  him  in  Christ  Jesus.  He  will  not  degrade  him  into 
a  machine,  nor  accept  from  him  aught  but  free-will 
service.  For  should  God  become  His  own  worshipper? 
Nay,  do  we  not  regard  self- worship  as  most  degrading 
even  to  man?  For  these  reasons,  then,  and  because 
He  so  declares,  He  will  never  pardon  Sinfulness;  and 
the  visible  proof  of  the  fact  is  daily  before  our  eyes. 
How,  indeed,  would  the  holy  Sacrifice  of  Jesus  have  been 
defiled,  if  it  had  really  been  abused  to  the  service 
of  sin,  whether  in  the  case  of  the  most  godlike  or 
the  most  devil-like  among  us,  by  the  compulsory  tak- 
ing away  of  Sinfulness!  Enough  that  thereby  we  all 
have  been  saved  from  the  wiping  out  of  existence 
which  was  our  common  due,  without  the  compromise 
of  either  the  justice  or  the  irrespective  nature  of  God, 
or  the  exercise  of  compulsion  upon  the  will  of  man,  and 
to  the  conservation  of  all  that  is  glorious  in  both. 
Accordingly,  it  is  well,  that,  notwithstanding  our  re- 
stored Life,  it  should  be  written,  as  one  of  the  last, 
most  emphatic  utterances  from  Heaven  in  declaration 
of  the  unchangeable  decree  of  God:  "The  time  is 
at  hand.  He  that  is  unjust,  let  him  be  unjust 
still:  and  he  which  is  filthy,  let  him  be  filthy 
still:  and  he  that  is  righteous,  let  him  be  right- 
eous still:  and  he  that  is  holy,  let  him  be  holy  still. 
And,    behold,    I    come    quickly;    and   my   reward    is 


62  The  Foundation  and  the  Superstructure 


with  me,  to  give  every  man  according  as  his  work 
shall  be."  * 

§33.     Biblical  Testimony  to  the  Inviolability 
of  Free-Will. — This  exceptional  emphasis  at  the  end 
of  the  Bible,  as  to  the  inviolability  of  the  free-will  of 
man,  reminds  us  of  the  similar  strong  emphasis  of  Moses 
at  the  beginning.     Take,  for  example,  out  of  a  lengthy 
passage,  this,  in  substance  twice  repeated :  "  I  call  heaven 
and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  cursing: 
therefore  choose  life,   that  both  thou  and  thy  seed 
may  live."  2     And  yet  these  are  but  a  few  examples 
out  of  the  many,  all  through  the  Bible,  which  tell  us 
of  the  unpardonable  sin,  or  that,  if  we  continue  un- 
sanctified,  the  omnipotent  God  will  never  coerce  the 
unwilling  soul.     We  hear  accordingly  the  solemn  cry 
of  Jesus,   at  the   very  time  that   He  announces  the 
recovery  of  men   from  Death,   "I  can  of  mine  own 
self  do  nothing:  as  I  hear,  I  judge:  and  my  judgment 
is  just." 3    And  yet  the  announcement,  notwithstanding 
its  terrors,  like  all  the  announcements  of  Jesus,  is  a 
gospel  unto  men.     For,  just  as  their  continual  chastise- 
ment shows  forth  the  unceasing  love  and  care  of  God, 
and   His  persistent  purpose  to  advance  them,   and 

1  Rev.  22:  11,  12. 

2  Deut.  30: 19.     See  the  whole  passage  (11-30). 

3  John  5 :  30.  Jesus  adds  to  this  declaration  that  He  will  be  just 
although  justifying,  "because  I  seek  not  mine  own  will,  but  the  will 
of  Him  that  hath  sent  me."  This  would  seem  to  indicate  how 
continually  His  human  nature  had  felt  the  force  of  the  temptation 
to  deliver  men  from  future  Sins  and  Sufferings;  and  how  persistently 
He  resisted  the  temptation.  What  force  this  lends  to  the  words 
of  Satan  when  he  showed  Jesus  all  the  world,  and  said,  "All  these 
things  will  I  give  thee,  if  thou  wilt  fall  down  and  worship  me. " 
(Matt.  4:  8,  9.) 


Inviolability  of  Free-Will  63 


that  He  will  on  no  account  destroy,  so  to  be  assured 
that  neither  in  this  life  nor  in  that  to  come  will  He 
pardon  our  Sinfulness,  is  a  message  of  good  tidings 
which  declares  to  us,  that  His  efforts  in  the  future  life 
for  our  recovery  and  high  exaltation  will  be  continued 
as  in  this;  and  that  though  we  may  go  on  descending 
to  unimaginable  depths  in  the  bitterness  of  the  struggle, 
and  our  retrieval  may  be  terrible,  and  terribly  pro- 
longed, yet  at  no  time  will  the  mercy  of  God  give  up  the 
struggle,  or  His  unpardoning  judgments  end  in  final, 
everlasting  destruction.  His  justice,  indeed,  will  be 
seonic,  or  extend  from  life  to  life,  and  be  correlated 
with  our  Sinfulness ;  but  His  mercy  will  endure  forever. 
The  uncompromising  struggle  is  a  hopeful  assurance 
that  Jesus  will  finally,  in  fulfilment  of  His  promise, 
draw  all  men  unto  Him,  *  and  that  in  respect  of  every- 
thing which  the  Father  hath  given  Him,  He  would  lose 
nothing  thereof;2 — nothing,  therefore,  of  its  godlike 
sovereignty,  but  would  raise  it  up  in  the  last  day.3 
As  surely  as  He  was  crucified,  and  all  men  did  suffer  the 
penalty  of  death  in  Him,  so  surely  should  they  die 
no  more;  because  the  penalty  of  the  law  was  thereby 
fully  executed,  and  death  could  have  no  more  dominion 
over  them.4  And  as  surely  as  He  was  raised  again, 
and  all  men  were  raised  in   Him,5 — "justified  unto 

1  John   12:  32.  2  So  in  the  Greek. 

3  John  6:  39,  40,  44,  54.  The  expression  "in  the  last  day" 
would  seem  to  be  equivalent  to  "at  the  last";  that  is,  "in  the  last 
day"  of  the  particular  individual's  long  day  of  judgment,  or  at 
the  end  of  the  protracted  struggle.  See  Acts  2:  17.  Heb.  1:  2. 
1  Pet.  1:  s,  20.  1  John  2:  18.  2  Pet.  3:  3.  Jude  18.  2  Tim. 
3:1.  Jas.  5:3.  Gen.  49:1,  19.  Is.  2:2.  Jer.  23:20.  Mic.  4:1. 
John  11 :  24-26;  12:48.      1  Cor.  15:  26,  52,  etc. 

*  Gal.  2:  19,  20.     Rom.  7:  1-6;  6:  6-1 1. 

»  Col.  3 :  1;  2:12,  13  (refers  to  the  baptism  of  blood).  Eph.  2 :  5, 
6,    13- 


64  The  Foundation  and  the  Superstructure 


Life," — so  surely  was  it  the  promise  of  a  higher  resur- 
rection, the  purpose  to  effect  which  the  good  God 
will  never   surrender.  l 

§  34.     Paul's    Argument    Continued — Justifica- 
tion by  Faith. — And  this  brings  us  to  the  glorious 
continuation  of  St.  Paul's  argument  in  the  Epistle  to 
the  Romans.     In    beginning,    starting  with   the   uni- 
versality of  sin,  he  had  shown  with  that  as  his  basis,  that 
no  man  was  entitled  to  favouritism  from  the  impartial 
God  ;  for  example,  the  Jew  no  more  than  the  Greek,  or 
other   Gentile;   and   therefore,    that   the   irrespective 
God  would  not  redeem  or  justify  one  sinner,  and  not 
another.     He    had    proclaimed    accordingly    that    all 
alike  were  redeemed  from  Death  and  justified  unto 
Life.     But  now  that  the  apostle  has  this  higher  basis 
of  a  common,  universal  redemption  and  justification 
to  plant  his  foot  upon,  instead  of  the  lower  one  of 
simply  a  universality  in  sin,  he  mounts  still  higher  in 
his  argument.     Surely,  he  reasons,  God  did  not  redeem 
and  justify  all  men,  and  at  such  a  cost,  to  appoint  any 
of  them  unto  wrath.2     Surely,  His  purpose  was,  that 
all  should  be  saved,   and  should  come  unto  the  know- 
ledge of  the  Truth;3  or,  as  our  Saviour  puts  it,  should 
be  guided  into  all  truth ; 4  that  is,  be  brought  to  per- 
fection ;  and  that  the  purpose  would  be  carried  out  in 
due  time.5     For  if,  the  apostle  argues,  God  would  not 
at  first  redeem  and  justify  one  sinner  and  not  another, 
how  can  He  cease  to  be  impartial,  now  that  all  are 

«  Rom.  4:  25;  6:  5,  8,  22,  23.  1  Th.  5:  9-11.  1  Tim.  2:  3-8. 
Tit.  1:2;  2:  11-14;  3:  5-7.  Alas,  as  to  the  higher  resurrection, 
Hymenaeus  and  Philetus  have  their  successors,  and  many  of  them, 
to  this  very  day!  (2  Tim.  2:  11-21.) 

2  1  Th.  5:  9-1 1.    Rom.    8:  29,  30. 

3  r  Tim.  2:  4-6.  4  John  16:  13.  s  1  Tim.  2:  6. 


Universal  Redemption  65 


redeemed  and  justified?     If  His  love  would  not  suffer 
Him  to  give  up  sinners  under  sentence  of  Death,  and 
His  purpose  was  to  save  while  they  were  thus  tainting 
His  universe,  shall  that  love  or  purpose  cease,  now 
that  they  have  been   cleansed  in   the  blood  of    His 
own  dear  Son,  and  are  living  in  His  Life?     And  if, 
moreover,  they  have  been  thus  raised  up  from  their 
ruined  condition  through  the  Death  of  their  Redeemer 
and  Justifier,  surely,  the  apostle  further  argues,  what 
greater  hopes  of  raising  should  be  theirs,  now  that  He 
is  alive  again,  and  at  the  right  hand  of  God.  1     On  the 
universal   basis   from   which   the    apostle   reasons,    it 
would  be  clearly  illogical  to  make  his  conclusions  in 
any  respect  partial.     In  fact,  he  himself  is  particularly 
careful  in  them  to  make  no  distinction  between  un- 
believers and  those  whom  men  call  believers,  but  who, 
like  the  others,  are  in  a  state  of  Sinfulness.     In  another 
epistle  he  even  declares,  and  with  entire  consistency 
too,  that  in  his  own  case  he  had  obtained  mercy  because 
he  had  acted  ignorantly,  or  with  sincerity,  in  unbelief.2 
And  to  St.  Peter  he  had  said  in  substance,  that  because 
their  personal  faith  had  been  of  no  avail,  and  they 
could  not  be  justified  by  works,  "but  by  the  Faith 
of  Jesus  Christ,"  therefore  they  had  believed  in  Jesus 
Christ,  that  they  "might  be  justified  by  the  Faith  of 
Christ,  and  not  by  works  of  law:  for  (that)  by  works 
of  law  (of  which  works  of  course  their  personal  faith 
was  one)  shall  no  flesh  be  justified."  3 

§35.  Paul's  Argument  on  Basis  of  Universal 
Redemption  and  Justification. — But  let  me  give, 
in  part,  the  apostle's  argument  from  the  higher  basis 

»  Or,  armed  with  the  right  hand  of  Almighty  Power. 

>  1  Tim.  1:  13.  3  Gal.  2:  16. 

5 


66  The  Foundation  and  the  Superstructure 


of  universal  redemption  and  justification  in  his  own 
words.  In  order  to  enforce  upon  us  the  gratuitous 
character  of  these  great  gifts  of  God,  and  how  they  had 
been  procured  for  us  in  our  helpless  condition,  the 
sacred  writer  says:  "For  when  we  were  yet  without 
strength,  in  due  time  Christ  died  for  the  ungodly. 
For  .  .  .  God  commendeth  His  love  towards  us, 
in  that,  while  we  were  yet  sinners,  Christ  died  for 
us."  And  upon  this  higher  elevation  of  justification, 
so  far  above  the  condition  of  unjustified  sinners,  it  is 
that  his  revelation  goes  on  to  proclaim  the  still  higher 
purpose  of  God  in  behalf  of  all  thus  justified.  He 
continues : 

"  Much  more,  then,  being  now  justified  by  His  blood,  we 
shall  be  saved  from  the  (above-mentioned)  *  wrath  (at 
first  producing  Death,  and  now  tribulations)  through  Him. 
For  if,  when  we  were  enemies,  we  were  reconciled  to  God 
through  the  death  of  His  Son,  much  more,  being  reconciled 
(or  no  longer  enemies) ,  we  shall  be  saved  by  His  life :  (which 
certainly  should  make  Him  more  powerful  than  did  His 
death) :  and  not  only  so,  but  also  (we  shall  be)  rejoicing 
in  God  through  our  Lord  Jesus  Christ,  through  whom 
now  (*.  e.  already)  we  have  received  the  reconciliation 
(just  mentioned,2  or  the  first  step  in  our  upward  progress). 
.  .  .  For  if  by  the  offence  of  the  one  Death  reigned 
by  the  one;  much  more  they  that  {i.e.  all  men  without 
exception  who)  receive  abundance  of  Grace  and  of  the  Gift 
of  Righteousness  (thus  imputed  unto  all  for  justification 
of  life)  shall  reign  in  Life  by  the  One,  Jesus  Christ.  There- 
fore as  by  the  offence  of  one  (judgment  came)  upon  all 
men  to  condemnation  (of  Death) ;  even  so  by  the  Righteous- 
ness of  One  (the  free  gift  came)  unto  all  men  to  Justification 
of  Life,  (a)     For  as  by  the  one  man's  disobedience  the  many 

i  The  force  of  the  article. 

2  I.e.,  "the  said  reconciliation,"  the  article  again  referring  back. 


Things  Accomplished  by  Christ         67 

(i.  e.  all)  were  made  sinners,  even  so  by  the  obedience  of 
the  One  shall  the  many  (*.  e.  the  same  all)  be  made  righteous 
(*.  e.  justified) . l  Moreover  the  law  entered  that  the  offence 
might  abound.  But  where  sin  abounded,  Grace  did  much 
more  abound:  that  as  sin  hath  reigned  unto  Death,  even 
so  might  Grace  reign  through  Righteousness  (i.  e.  of  God)  2 
unto  eternal  life  through  Jesus  Christ  our  Lord."  3 

§  36.  Paul's  Argument  on  Basis  of  Things  Ac- 
complished by  Christ. — For  brevity's  sake  I  pass 
over  the  repetitions  in  the  sixth  and  seventh  chapters,4 
and  the  apostle's  care  therein  to  show  that  the  pur- 
pose of  God  in  redemption  and  justification  can 
only  have    its  fruition  through  our  own    efforts    to 

1  The  reader  should  bear  in  mind  always,  that  "justified,"  and 
"made  just,"  or  "made  righteous,"  are  identical  expressions. 

»  And,  possibly,  the  apostle  may  mean  also,  through  the  to-be- 
acquired  personal  righteousness  of  man.  I  say,  possibly;  because 
the  apostle  is  now  talking  of  the  Foundation  as  laid  by  Christ,  and 
has  no  need  as  yet,  logically  speaking,  to  be  taking  also  into  con- 
sideration the  Superstructure  of  man's  building,  however  requisite 
that  may  be.  Still  he  is  ever  anxious  that  men  may  not  forget  the 
importance  of  their  own  works  for  their  proper  purpose;  and  his 
language  therefore  may  be  intended  to  be  a  reminder  of  man's 
righteousness,  even  while  speaking  of  God's. 

3  Rom.  5  ch.  "Reconciled"  by  Christ's  Death  is  the  First 
Salvation;  to  be  "saved by  His  Life"  is  the  Second;  and  "rejoicing," 
etc.,  is  the  Third. 

•  It  is  interesting,  but  confusing  to  some  readers,  to  note  how 
in  chapter  vi.,  St.  Paul  as  usual  with  him,  represents  us  as  dead 
in  Christ,  and  as  having  risen  in  Him  to  a  new  life  over  which  the 
law  has  no  power;  but  rather,  having  once  executed  its  sentence, 
cannot  kill  us  again:  whereas,  in  the  first  part  of  chapter  vii'. 
it  is  the  law  itself  which  dies,  and  which  had  been  married  to  us 
as  our  first  husband.  And  by  the  death  of  the  law  we  were  freed 
from  our  marital  bond,  and  so  married  Another,  even  Christ. 
It  will  be  seen  that,  however  diversified  the  illustrating  figure, 
its  purpose  is  the  same;  or  to  show  that  we  are  no  longer  un- 
der the  law  of  Sin  and  Death,  but  under  the  law  of  the  Spirit  of 
Life,  or  of  Grace,  in  Christ  Jesus. 


68  The  Foundation  and  the  Superstructure 


walk  in  newness  of  life.  In  the  eighth  chapter  he 
renews  the  argument  as  based  upon  the  things  ac- 
complished by  Christ. 1  At  the  beginning  he  reminds 
us,  however,  again,  as  follows:  "There  is  therefore 
now  no  condemnation  (of  Sin  working  final  Death) 
to  them  which  are  in  Christ  Jesus.2  For  the  law 
of  the  Spirit  of  Life  in  Christ  Jesus  hath  made  me  free 
from  the  law  of  Sin  and  Death."  The  reader  who 
is  accustomed  to  a  different  line  of  thought  must  be 
cautioned  against  taking  such  expressions  as  these, 
of  which  St.  Paul  is  so  fond,  in  a  partial  sense.  We 
must  keep  in  mind  that  the  apostle  has  been  reasoning 
from  a  universal  basis,  and  has  in  consequence  reached 

>  And  yet  seeming  again,  all  the  time,  to  be  keeping  in  view 
the  necessity  of  man's  works  also; — in  fact,  so  writing  that  his 
language  seems  to  be  a  continual  reminder  thereof;  so  that  men, 
in  general,  lose  the  thread  of  his  argument;  while,  on  the  other 
hand,  they  do  not  realise,  as  the  sacred  writer  wished,  the  necessity 
of  works.  This  obscurity,  it  will  be  well  for  us  to  remember,  is 
not  accidental  on  the  part  of  the  revealing  Spirit,  however  much 
it  may  be  the  fault  of  the  writer.  Its  purpose,  often  spoken  of 
in  the  Bible,  is  to  develop  humility,  care,  vigilance,  industry,  the 
sense  of  personal  responsibility,  reliance  upon  God,  and  never  upon 
man,  etc.,  in  the  individual  reader,  and  generally  to  form  his  heav- 
enly character,  whether  his  interpretations  be  right  or  wrong; 
— the  which,  although  important,  are  of  inferior  consequence. 
And  the  same  obscurity  carries  with  it  a  corresponding  judgment 
upon  those  of  opposite  traits  and  habits,  who  do  not  recognise  it 
as  their  unavoidable  duty  to  give  to  God's  own  revelations  their 
best  personal  attention,  and  who  prefer  to  listen  only  to  the  inter- 
pretations of  their  human  leaders;  and  who  thereupon  almost 
invariably  plume  themselves,  whether  truly  or  falsely,  upon  their 
superior  knowledge!  And  this,  although  they  dare  to  turn  the 
back  upon  what  the  Spirit  Himself  is  saying  to  them! 

2  Some  high,  ancient  manuscript  authorities  add  (in  part  or  in 
whole,  "who  exist  (literally,  walk  about)  not  as  flesh, but  as  spirit." 
That  is,  who  are  no  longer  mortal  before  the  law,  but  have  through 
Christ  the  spirit  of  immortal  life.  The  words,  whether  admissible 
here  or  not,  occur  in  verse  4. 


The  Flesh  and  the  Spirit  69 


a  universal  conclusion,  the  universality  of  which  he 
has  himself  asserted  over  and  over  again.  His  logical 
idea  may  be  stated  more  plainly  thus:  "There  is  there- 
fore now,  because  of  Sin,  no  judgment  by  the  law  of 
final  Death  to  men,  who  are  all  now  saved  therefrom 
in  Christ  Jesus.  For  the  law  of  the  Spirit  of  Life 
in  Him,  superseding  the  old  law,  hath  made  all  men 
free,  and  me  among  them,  from  the  law  of  Sin  and 
Death."  It  is  in  like  manner  that  we  must  interpret 
what  follows;  and  the  universality  of  the  apostle's  in- 
tention will  occasionally  be  shown  by  himself.  Cer- 
tainly, when  he  says  above  "hath  made  me  free," 
he  does  not  mean  at  all  himself  only;  and  since,  from 
any  point  of  view,  we  must  make  the  "me"  to  include 
others,  it  is  clearly  more  logical  and  natural  to  make 
it  include  all  for  whom  Christ  died,  to  which  "all" 
the  sacred  writer  had  expressly  asserted  the  free  gift 
of  Justification  unto  Life  to  have  come. 

§37.  The  Flesh  and  the  Spirit. — Carrying  out 
his  idea,  then,  he  thus  proceeds: 

"  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  (weakness  of  man  in  the)  flesh,  God,  sending 
His  own  Son  in  likeness  of  sin's  flesh, 1  and  on  account  of 
sin,  condemned  the  sin  in  the  flesh:2  that  the  righteousness 

1  I  give  it  literally  to  get  the  full  effect  of  the  reference  thereto 
following — "the  (said)  sin  in  the  (said)  flesh." 

2  The  reference  of  the  articles  may  either  be,  without  alteration 
of  the  sense,  to  flesh  in  general  of  men,  or  to  that  Flesh  which  the 
Son  of  God  assumed,  and  which  was  "in  likeness  of  sin's  flesh." 
For  the  apostle  is  evidently  regarding  men  as  freed  from  the  exe- 
cution of  the  mortal  penalty  of  sin,  because  of  its  full  execution  upon 
the  Son  of  God  in  flesh  as  a  Substitute  for  all.  In  6 :  6-1 1  we  read : 
"Knowing  this,  that  our  old  man  is  crucified  with  Him,  that  the 
body  of  Sin  (sin's  flesh)  might  be  destroyed;  that  henceforth  we 
should  not  serve  Sin  (that  is,  be  subject  to  its  wages  of  Death).     For 


70  The  Foundation  and  the  Superstructure 


of  the  law  (i.e.  all  the  holy  requirements  thereof)  might 
be  fulfilled  in  us  who  exist1  not  as  flesh  (sin's  flesh),  but  as 
spirit  (or  through  the  law  of  the  Spirit  of  Life) .  For  they 
that  are  as  flesh  do  mind  the  things  of  the  flesh;  but  they 
that  are  as  spirit  the  things  of  the  Spirit.  For  the  mind  of 
the  flesh  is  Death;  but  the  mind  of  the  Spirit  is  Life  and 
Peace."2 

And  here  let  me  renew  my  caution  to  the  reader.  St. 
Paul  is  not  talking  about  some  men  being  carnally 
minded,   and  others  spiritually  minded,   and    of    the 


he  that  is  dead  (crucified  in  Christ)  is  freed  from  Sin.  (For  being 
dead  already,  how  can  sin  kill  him?)  Now  if  we  be  dead  with 
Christ,  we  believe  that  we  shall  also  live  with  Him;  knowing  that 
Christ  being  raised  from  the  dead  dieth  no  more;  Death  hath  no 
more  dominion  over  Him.  For  in  that  He  died,  He  died  unto 
Sin  once:  but  in  that  He  liveth,  He  liveth  unto  God.  Likewise 
reckon  ye  also  yourselves  to  be  dead  indeed  unto  Sin  (killed  by  it 
when  crucified  with  Christ),  but  alive  unto  God  through  Jesus 
Christ  our  Lord"  (i.e.,  immortal).  So  Gal.  2:  19,  20:  "For  I 
through  law  (inflicting  its  mortal  sentence  upon  me  in  the  Person 
of  my  Substitute)  have  died  in  law,  that  I  might  live  in  God.  I 
have  been  crucified  with  Christ :  nevertheless  I  live :  yet  no  more  I 
(that  is,  in  my  old  "sin's  flesh,"  to  become  again  subject  unto 
Death),  but  Christ  liveth  in  me:  and  the  (life)  which  /  now  live  in 
flesh  I  live  by  Faith,  that  of  the  Son  of  God,  who  loved  me,  and 
gave  himself  for  me. " 

1  A  secondary  meaning  of  the  verb,  the  primary  meaning  being 
"to  walk  about."  We  now  exist,  and  for  ever,  because  Christ,  as 
a  Substitute  for  all,  has  lived  the  life  required  by  the  law  over  all, 
and  died  the  death  due  from  us  all  as  sinners ;  and  so  the  righteousness 
of  the  law  in  every  respect  is  fulfilled  for  all  through  Christ ;  but  it 
is  so  fulfilled  for  us,  that,  in  the  place  of  being  wiped  out  of  exist- 
ence, the  righteousness  may  in  a  new  life  be  fulfilled  in  and  by  us 
in  an  actual  personal  perfection,  according  to  the  purpose  of  God — 
"fulfilled  in  us  who  (now)  walk  about  not  as  flesh  (that  flesh  having 
died  in  law  in  its  execution  upon  Christ),  but  as  spirit.  " 

2  St.  Paul's  "mind  of  the  flesh  "  and  his  "old  man,  "  etc.,  are  the 
same;  and  this  flesh  or  old  man,  though  dead  in  law,  lives  in  fact, 
to  fight  to  its  own  death  with  the  immortal  "spirit  of  Life "  or  "new 
man. " 


The  Flesh  and  the  Spirit  71 


differing  results  to  the  respective  classes;  as  our  good 
old  version  has  so  long  in  respect  of  this  passage  mistak- 
ingly  taught  us ; *  thus  making  it  all  the  more  difficult 
to  grasp  the  apostle's  true  meaning.  The  sacred  writer 
is  true  to  his  subject;  and  his  words  follow  in  logical 
sequence  upon  what  he  had  been  saying  immediately 
before.  He  had  told  us  of  the  superseding  of  "the 
law  of  Sin  and  Death  "  by  "the  law  of  the  Spirit  of  Life  in 
Christ  Jesus";  and  how  in  consequence  "sin's  flesh" 
had  fully  received  its  proper  sentence  of  Death ;  or  that 
we  are  no  more  existing  as  "sin's  flesh,"  to  receive 
that  sentence,  but  are  now,  as  spirit,  to  live,  through 
the  Spirit  of  Life  within  us  all.  And  so,  he  simply 
here  repeats  that  the  former  condition  of  "sin's 
flesh,"  or,  as  he  now  more  briefly  says,  of  "flesh," 
had  been  one  of  Death,  while  our  present  condition 
of  "spirit,"  that  is,  of  being  under  "the  law  of  the 
Spirit  of  Life  in  Christ  Jesus,"  is  one  of  Life  and  Peace; 
— peace,  because  of  God's  reconciliation  with  His 
redeemed.  In  other  words,  St.  Paul  deems  that  he 
has  been  using  amplified  expressions  quite  enough  to 
be  able  now  to  resort  to  those  which  are  more  brief. 
And  although,  in  respect  of  the  second  Death,  the 
words  "to  be  carnally  minded  is  Death"  are  strictly 
true; — while  "to  be  spiritually  minded"  removes  us, 
according  to  the  deed,  from  the  withering  blight  of 
that  Second  Death,  and  so  gives  the  spirit  Life  and 
Peace,  or  in  the  secondary,  superstructural  sense; 
yet  any  abrupt  introduction  of  the  subject  of  Judgment 
according  to  deeds  would  be  entirely  out  of  line  with 
the  apostle's  present  line  of  thought.  For  he  is  still 
speaking  of  the  Redemption  of  all  men  without 
exception   from   Primary   Final   Death,  and   of   their 

1  The  r.  v.  corrects  the  mistranslation  of  the  a.  v.  of  Rom.  8 :  6. 


72  The  Foundation  and  the  Superstructure 


Justification  unto  Life,  and  how  these  great  facts  are 
demonstrating  the  high  purpose  of  God  as  to  all. 

§38.  God's  Indwelling  Spirit  in  the  Flesh. — Let 
us  then  keep  fast  hold  of  the  apostle's  line  of  thought. 
Continuing  therein,  he  gives  anew  the  reason  why  the 
condition  of  "sin's  flesh,"  or  of  "the  old  man"  as  de- 
rived from  Adam,  now  happily  at  an  end  in  its  mortal 
threatenings  to  men,  should  have  been  one  of  Death. 
He  says :  ' '  Because  the  mind  of  the  flesh  (of  that  flesh) 
is  enmity  against  God:  for,"  the  apostle  adds, 

"it  is  not  subject  to  the  law  of  God,  neither  indeed  can 
it  be  (its  wages  being  Death) :  and  they  that  are  in  the 
flesh  (that  is,  the  said  sin's  flesh,  supposing,  contrary  to 
what  has  been  said,  that  there  could  be  any  still  in  that 
flesh)  cannot  please  God.  But  ye  (like  the  rest  of  redeemed 
and  justified  men)  are  not  in  flesh,  but  in  spirit,  if  so  be 
(as  has  been  declared  of  all)  that  the  Spirit  of  God  dwelleth 
in  you." 

Of  course,  in  a  natural  sense,  all  upon  earth  are  in 
flesh,  and,  as  St.  Paul  has  strongly  shown,  are  tainted 
with  the  sins  thereof;  not  one  being  without  sin.  And 
this  clearly  manifests  that  he  is  using  the  term  "flesh" 
in  a  different  sense  entirely,  or  in  a  sense  in  which  we 
are  no  longer  in  flesh;  just  as  he  had  stated.  The 
flesh,  of  which  he  is  now  speaking,  is  never  described 
by  him  as  in  any  case  a  condition  of  the  present. 
And  therefore  it  is  that  he  says,  for  example,  in  7:5, 
"For  when  we  were  in  the  flesh";  and  in  8:  3  calls  it 
"sin's  flesh,"  upon  which  the  final,  Death-producing 
judgment  of  God  had  gone  forth;  thus  making  it  a  con- 
dition wholly  of  the  past.1     Clearly  then  the  inspired 

1  That  is,  in  law,  and  in  respect  of  St.  Paul's  corresponding  use 
of  such  expressions. 


Immortality  73 


writer  is  not  referring  at  all  to  our  present  Sinful- 
ness, or  to  the  carnal  mind  which  is  now  troubling 
us,  and  bringing  down  upon  us  our  heavy  judgments 
according  to  our  respective  deeds;  but,  true  to  his  line 
of  thought,  to  that  condition  of  Mortality  from  which 
all  sinners  alike  have  been  recovered.  His  meaning  is, 
If  the  Spirit  of  God,  conferring  Immortal  Life,  now 
dwelleth  in  men,  ye,  men,  are  no  more  in  flesh,  subject 
to  the  law  of  Sin,  producing  as  its  wages  permanent 
Death. 

§  39.  Christ's  Spirit  Quickeneth  unto  Immor- 
tality.— He  proceeds:  "And  if  any  man  hath  not  the 
Spirit  of  Christ,  he  is  none  of  His";  that  is,  must  be 
still  unredeemed,  and  unjustified,  or  unregenerated  into 
Life.  In  other  words,  we  cannot  begin  with  universal- 
ity and  end  with  denying  to  some  what  we  allow  to  oth- 
ers. If  all  were  sinners,  all  were  redeemed ;  if  all  were 
redeemed,  then,  in  the  same  irrespective  way,  all  were 
justified,  or  re-begotten  into  Life;  and  if  this  last  be 
true,  then  all  must  have  in  them  the  Spirit  of  Life, 
or  the  Spirit  of  Christ.  And  if  this  be  not  true,  then 
were  they  not  redeemed,  and  are  not  His.  The  apostle 
is  pushing  the  universality  of  his  declarations  with 
characteristic  vigour.     He  continues: 

"  And  if  Christ  is  in  you,  the  body  (that  is, '  the  flesh '  above 
mentioned)  is  dead  because  of  sin  (crucifying  the  creatures 
with  Christ) ;  but  the  spirit  is  Life  because  of  Righteousness 
(that  is,  that  of  the  risen  Re-Creator).  And  if  the  Spirit 
of  Him  that  raised  up  Jesus  from  the  dead  dwelleth  in 
you,  He  that  raised  up  Christ  from  the  dead  shall  quicken 
also  your  mortal  bodies  through  His  Spirit  that  dwelleth 
in  you." 

In   saying  this,   the  apostle   is   not   speaking  of  the 


74  The  Foundation  and  the  Superstructure 


resurrection  of  the  dead  in  the  present  ordinary  use 
of  the  phrase;  nor,  of  course,  of  that  "body"  or  "flesh" 
("sin's  flesh")  which  has  received  for  ever  its  penalty 
of  Death  when  it  was  crucified  with  Christ.  On  the 
contrary,  the  mind  of  the  sacred  writer  is  still  upon 
the  purchased  immortality  of  all  men,  and  of  the 
consequent  revivification  of  the  present  mortal  body 
under  a  new  condition  altogether  different  from  the 
old.  That  is  to  say,  all  men  had  died  with  Christ 
under  the  reign  of  "the  law  of  Sin  and  Death,"  but 
they  had  risen  again  with  Him  under  the  reign  of  a 
new  law,  that  "of  the  Spirit  of  Life  in  Christ  Jesus"; 
and  their  present  mortal  bodies  were  therefore  quick- 
ened or  made  alive  by  that  Spirit  under  this  new  al- 
tered condition.  The  apostle  had  already  told  us  all 
this  at  considerable  length  (6 :  6-1 1,  §  37,  foot-note) ,  and 
he  speaks  accordingly  now  with  the  greater  brevity. 
And  let  us  remember  how  he  says  it  also,  very  concisely, 
in  Gal.  2:  19,  20: 

"  For  I  through  law  (the  law  of  Sin  and  Death)  have  died 
in  law,  that  I  might  live  in  God.  I  have  been  crucified 
with  Christ;  nevertheless  I  live;  yet  no  more  I  (that  is,  not 
of  myself,  or  of  my  own  Works,  for  I  then  should  die  again ; 
because  I  should  again  be  in  sin's  flesh,  or  under  'the 
law  of  Sin  and  Death'),  but  Christ  liveth  in  me:  and  that 
(Life)  which  /  now  live  in  flesh  I  live  by  Faith,  that  of  the 
Son  of  God,  who  loved  me,  and  gave  Himself  for  me." 

§  40.  Faith  and  Flesh  in  Romans. — With  the 
same  idea  still  in  view,  the  apostle  in  Romans,  with 
the  impressiveness  of  a  personal  appeal,  and  as  con- 
sequential upon  what  he  had  been  saying,  adds: 

'  Therefore,  brethren,  we  are  debtors,  not  to  the  flesh, 
to  live  as  flesh.      (We  do  not  owe  our  life,  which  we  are  now 


Faith  and  Flesh  in  Romans  75 


living,  to  our  own  deeds  of  flesh,  which  flesh  rather  had  to 
die  for  its  sins.  Not  at  all.)  For  if  ye  live  as  flesh  (if  your 
present  life  be  depending  upon  the  deeds  of  the  flesh), 
ye  would  die:  but  if  in  spirit  ye  put  to  death  the  doings  of 
the  body,  ye  shall  live."1 

St.  Paul,  of  course,  does  not  wish  us  to  put  to  death 
the  good  deeds  which  we  do  in  flesh.  And  yet  it 
would  seem  to  be  these  very  deeds  of  which  he  par- 
ticularly speaks.  The  good  deeds  cannot  gain  life; 
for  Death  followed  immediately  upon  Sin;  and  the 
good  and  the  evil  deeds  alike  thereupon  came  in  law 
to  their  end.  The  reasoning  of  the  apostle  requires 
all  the  deeds  of  the  body,  therefore,  to  be  put  to  death, 
in  order  that  only  in  the  new  Life  begotten  in  us  we 
may  live.  Because,  in  particular,  of  a  misunder- 
standing of  his  teaching  which  is  still  prevalent,  and 
which  he  would  correct,  we  have  seen  how  again  and 
again  he  points  out  the  inconsistency,  when  a  man 
is  so  dead  in  law  that  he  can  have  no  works,  of  making 
him  by  "the  work  of  faith"  2  to  bring  himself  to  life! 
The  harmony  of  inspiration  is  too  supernaturally  true 
and  exact  to  tolerate  such  nonsensical  contradiction 
of  doctrine;  and  St.  Paul,  just  the  same  as  St.  James, 
would  put  the  question,  If  a  man  "  have  not  wTorks, 
can  faith  save  him?"3  Take,  for  example,  his  own 
question,  "For  what  if  some  did  not  believe?  shall 
their  unbelief  make  the  Faith  of  God  without  effect? "  4 
Or  the  apostle's  point  blank  declaration  that  there  is 
no  difference  between  believers  and  others,  because 
all  have  sinned,  and  come  short  of  the  glory  (of  the 
Righteousness)  of  God,  and  are  justified  freely,  as  a 
matter  of  pure  Grace,  through  the  redemption  that 

'  Rom.  8:  12,  13.  *  i  Th.  i :  3.     2  Th.  1:11. 

3  Jas.  2:  14.  4  Rom-  3:  3- 


76  The  Foundation  and  the  Superstructure 


is  in  Christ  Jesus.1  Or  the  further  statement,  all 
in  this  one  epistle,  that  "God  hath  concluded  all  as 
regards  unbelief,  that  He  might  have  mercy  upon 
all."  2  And,  to  give  one  more  example,  personal  to 
himself,  and  so  entirely  consistent  with  the  others, 
how  he  says,  that  he  himself  had  obtained  special  mercy, 
because  his  wrong-doing  had  been  occasioned  by  ig- 
norance when  in  unbelief.3  If  any  one  sees  any  dif- 
ference between  the  teaching  of  St.  Paul  and  St. 
James,  it  is  because  he  has  not  properly  understood 
St.  Paul  and  his  harmonious  utterances  against  Salva- 
tion from  Death  other  than  by  the  perfect  Faith  of 
Christ,  and  the  utter  helplessness  of  human  works, 
including  faith,  to  effect  that  Salvation.  And  in  so 
proclaiming,  he  is  every  whit  as  strong  as  St.  James. 
And,  just  as  much  as  would  St.  Peter  also,  he  would 
not  have  us,  in  respect  of  the  acquisition  of  our  new 
Life,  think  for  one  moment  that  we  were  other  than 
as  new-born  babes.4 

§  41.  The  Work  of  Faith  in  Philippians. — In 
the  Epistle  to  the  Philippians  (3:7-9).  in  order  to 
make  the  more  apparent  what  had  been  necessarily 
done  for  us  by  the  Faith  or  Works  of  Christ,  he  first 
claims  special  excellency  for  his  own  faith  and  works 
from  his  very  birth  according  to  his  light,  and  then 
adds: 

"  But  what  things  were  profit  (or,  gain)  to  me,  these  I 
counted  loss  for  Christ:  .  .  .  for  whom  I  have  suffered 
the  loss  of  all  things,  and  do  count  them  but  dung,  that  I 
may  profit    (or,  get  gain)5   by   Christ,  and   be   found   in 

'  Rom.  3 :  22-24.  2  Rom.  11:  32. 

3  1  Tim.  1:  13.  •  i  Pet.  i:  3,  4,  18-21,  23;  2:  2. 

5  As  translated  in  Jas.  4:  13.     For  Christ  is  a  free  Gift  to  men. 


Faith  in  Philippians  77 


Him,1  not  having  mine  own  righteousness,  which  is  from 
(works  of)  law,  but  that  which  is  through  the  Faith  of 
Christ,  the  Righteousness  of  God  by  the  said  Faith."2 

And  so  in  the  Epistle  to  the  Colossians,  it  is  "the  Faith 
of  the  operation  (working)  of  God,  "  3  that  hath  quick- 
ened us  into  Life.  And  again,  in  the  Epistle  to  the 
Ephesians  it  is  declared,  that  "we  have  boldness  and 
access  with  confidence  through  the  Faith  of  Him."4 
And,  to  give  one  more  example,  in  the  same  epistle  we 
read: 

"  For  by  the  said  Grace  have  ye  been  saved  through  the 

We  utterly  spoil  St.  Paul's  idea  when  we  translate  "win  Christ"; 
as  though  at  the  very  time  when  the  apostle  would  show  the  use- 
lessness  of  works,  he  would  represent  us  as  winning  Christ  by  our 
works!  In  translating  profit  and  profit  by,  or  gain  and  get  gain  by, 
it  is  after  the  manner  of  St.  Paul,  who  also  uses  in  the  Greek  a  verb 
corresponding  to  the  noun.     See  §22(0). 

»  Note  the  repetitions.  He  neither  wins  nor  finds  Christ, 
but  profits  by  and  is  found  in  Him.  The  disgraceful  insignificance 
put  upon  St.  Paul's  own  faith  and  works  to  justify  unto  Life  is 
not  enough  for  him,  and  so  by  further  repetitions  he  goes  on  to 
emphasise  how  free  is  the  Gift  of  Christ  to  all.  "For  God  so  loved 
the  world  that  He  hath  given,"  etc.  (Our  Lord's  words  in  John  3  : 
16.) 

2  Lit.  "the  Faith,"  i.e.,  "that  Faith,"  or  "the  said  Faith,"  the 
article  (omitted  in  our  versions,  as  though  its  use  by  the  apostle 
went  for  nothing)  referring  to  "the  Faith  of  Christ"  mentioned 
just  before.  What  a  call  it  is  to  the  exercise  of  individual  re- 
sponsibility, care,  and  diligence,  in  searching  the  scriptures,  when 
thus  the  brightest  and  most  learned  scholars  of  the  world,  as  well 
as  the  rulers  of  all  the  differing  churches,  have  shown  an  utter 
failure  to  grasp  the  very  first  and  fundamental  feature  of  the  gospel, 
— that  we  are  justified  by  the  Faith  of  Christ,  as  an  act  of  free 
Grace  to  all  men  alike!  Evidently,  even  in  the  beginning  of  the 
twentieth  century,  "the  wise  and  prudent "  are  no  more  an  authori- 
tative guide  for  the  "babes"  than  they  were  in  the  first. 

3  Col.  2:  12.  The  r.  v.  without  a  shadow  of  justification  miser- 
ably perverts  St.  Paul's  Greek. 

4  Eph.  3:12. 


78  The  Foundation  and  the  Superstructure 


(His)  Faith;1  and  that  (Salvation  by  Grace  through  the 
[His]  Faith)  not  of  yourselves  (i.  <?.,  neither  the  Salvation, 
nor  the  Grace,  nor  the  Faith,  is  any  work  of  ours) : 2  it  is 
the  Gift  of  God:  not  of  Works,  lest  any  man  should  boast. 
For  we  are  His  workmanship,  created  in  Christ  Jesus  for 
good  works,  which  God  hath  before  prepared  that  we 
should  walk  in  them."  3 

Thus,  like  the  other  scriptures,  St.  Paul's  writings  also, 
so  far  from  limiting  Justification  unto  Life  to  a  few 
believers,  or  to  the  baptised,  in  as  express  terms  as  it 
seems  possible  to  use,  denies  such  limitation;  and 
claims  instead,  that,  by  the  Righteousness  of  Christ 
only,  "the  free  gift  came  unto  all  men  to  Justification 
of  Life."4  And  accordingly,  like  the  other  sacred 
writers,  he  too  styles  the  acquisition  of  new  Life  by  all 
alike  as  their  "Regeneration";  making  God  through 
Christ  to  be  the  only  Regenerator  or  Begetter  of  the 
new  Life.  Because,  doubtless,  of  the  ecclesiastical 
surroundings  and  prepossessions  beclouding  the  judg- 
ment, men  in  general  do  not  seem  to  realise,  that  the 
designation  "Regeneration,"  thus  given  by  inspira- 
tion, puts  the  manner  of  obtaining  the  new  Life  on  the 
same  footing  with  the  manner  of  obtaining  natural 

1  Lit.  "the  Faith,"  the  article  emphasising  and  thus  briefly- 
referring  to  the  Work  of  Christ  as  previously  mentioned.  Ap- 
parently, however,  because  the  apostle  had  not  before  expressly 
used  the  phrase  "the  Faith  of  Christ,"  he  takes  care  immediately 
to  explain,  that  he  is  not  referring  to  our  faith,  or  to  any  salvation 
wrought  thereby.     Note  this  well. 

2  "And  that  not  of  yourselves."  That  in  the  Greek  is  neuter, 
while  Grace  and  Faith  are  feminine.  Hence,  that  refers  to  the 
whole  idea  going  before, — in  fact,  to  all  three  words,  or  not  merely 
to  Faith,  but  to  Salvation  by  Grace  through  Faith.     See  Phil.  1:28. 

3  Eph.  2:  8-10. 

*  Rom.  5:18. — "Being  justified  freely."     3:  24. 


Universal  Immortality  79 

life,  or  of  "generation."  That  is  to  say,  like  as  in  the 
case  of  generation,  so,  by  regeneration,  the  child  is 
simply  begotten  and  born,  wholly  without  its  consent, 
and  without  its  doing  anything  whatever  by  will  or 
deed.  It  had  no  works,  faith,  or  will,  of  its  own,  in  the 
matter.  And  being  the  finished  act  of  the  irrespective 
.  God,  it  was  as  freely  done  as  was  generation  in  the  case 
of  all  alike;  and  no  act  of  any  creature,  whether  for 
himself  (by  his  faith)  or  for  another  (by  baptism) ,  was 
required  to  give  it  efficiency.  It  is  only  possible  after 
birth  for  the  child  to  believe  and  be  baptised.  And  if 
man  is  to  be  made  the  child  of  God,  it  is  God  alone  that 
should  be  his  Regenerator.  If  it  be  done  by  a  man's 
own  faith,  then  man  becomes  his  own  spiritual  parent, 
and  is  his  own  child — not  God's.  And  so,  out  of  dead 
nothingness  he  would  come  into  being  by  a  spontaneous, 
self-originating  regeneration,  in  spite  of  the  fact  that 
"from  nothing  nothing  comes."  And  as  for  baptism, 
the  Bible  certainly  teaches,  as  well  as  common  sense, 
that  the  adult  person  baptised  has  not  only  existence 
already,  but  a  previous  spiritual  existence,  in  order 
previously  to  believe  and  consent  to  be  baptised.  For 
that  matter,  the  motions  of  the  Spirit  of  God  are  daily 
making  themselves  apparent  both  in  unbaptised  per- 
sons and  in  unbelievers;  and  St.  Paul  accordingly,  most 
consistently  with  his  ideas  of  Justification  by  Faith, 
recognised  in  express  terms  the  Athenian  idolaters  to 
be  children  of  God. 

§42.  Christ  and  Universal  Immortality. — This 
is  his  great  idea  all  through  that  part  of  the  chapter 
in  Romans  which  we  are  now  considering;  and  how 
consequential  it  is  upon  what  he  had  said  before 
is    shown    by   the    manner    in   which    he   begins    the 


8o  The  Foundation  and  the  Superstructure 


chapter. — "There  is  therefore  now  no  condemnation" 
etc.     Of  the  condemnation  upon  evil  works  according 
to  deeds  he  is  not  now  speaking.     For  in  proclaiming 
the  Foundation  of  gratuitous  Life  to  man,  it  would 
clearly  be  foreign  to  his  line  of  thought,  and  greatly 
tend  to  interrupt  the  same,  and  too,  just  as  he  is  ap- 
proaching the  climax  of  his  deductions,  to  be  inculcat- 
ing continually  in  the  midst  the  vital  necessity  of  good 
works.     This,  as  a  matter  of  subsequent  and  consequen- 
tial consideration,  he  takes  care  to  do  in  the  twelfth 
chapter,  and  to  the  end  of  the  epistle.     Nay,  it  must 
be  confessed,  he  has  not  hesitated  to  add  to  the  dif- 
ficulty of  following  his  train  of  reasoning  by  remarks 
of  that  nature,  incidentally  interjected,  in  the  sixth  and 
seventh  chapters.     But  in  orderly  course,  it  is  no  time 
to  be  rearing  the  Superstructure  of  a  building,  before 
the    Foundation    is    completed.     And    in    the    eighth 
chapter  St.  Paul  is  still  engaged  in  showing  forth  the 
wonderful  Foundation  of  Life  and  Immortality  which 
has  been  laid  for  all  alike  by  Christ  Jesus.     And  the 
very  basis  of  his  reasoning  is,  that  we  were  all  dead  in 
law  by  reason  of  sin,  with  the  legal  power  of  doing  works 
for    our   redemption    and   justification    utterly    gone. 
Moreover,  the  inspired  writer  is  just  on  the  point  of 
telling  us  how,  in  fact,  we  have  been  exalted  also  into 
being  made  the  children  of  God;  and  how  it  was  all  by 
a  foreknown  and  predestined  determination  of  God 
from  before  the  foundation  of  the  world!     We  can  well 
see,  therefore,  that  when  he  is  describing  these  pre- 
liminary, glorious  works  of  God  for  all,  it  is  not  the 
time  to  be  mixing  up  therewith  the  subsequent  works 
of  men  on  their  own  individual  behalf.     Let  us  first 
know  that  there  is  under  us  all  such  a  stable,  everlasting, 
all-glorious  Foundation ;  and  then  we  may  be  persuaded 


Universal  Immortality  81 

how  all-essential  it  is  for  us  severally  to  be  building 
thereupon  a  Superstructure  of  our  own,  which  shall  be 
in  like  manner  stable,  everlasting,  and  all-glorious.    Let 
us  realise  that  each  one  of  us  has  been  endowed  with  an 
endless,  deathless  Life  as  a  son  of  God,  with  all  the 
individual,    inviolable   sovereignty   of   will   pertaining 
to  our  exalted  condition;  in  order  also  to  realise  that 
the  day  of  compulsory  Grace  for  sinners  is  at  an  end; 
and  that  now,  instead  of  permitting  us  to  sin  that  Grace 
may  abound,1  the  Holy  Father  of  us  all  will  not  tolerate 
in   any  one  of   His  children,   believer  or  unbeliever, 
baptised  or  unbaptised,  a  single  spot,  or  wrinkle,  or 
the  slightest  possible  blemish.2     Let  the  consciousness 
of  our  enduring  filial  relation  to  the  all-holy  God  per- 
meate our  souls,  and  in  its  logical  order  we  shall  gain 
more  and  more  a  due  appreciation  of  the  fact  that  the 
Second  Death  of  Judgment  according  to  Deeds  has  surely 
succeeded  to  the  Final  Death  of  Destruction ;  and  shall 
in  consequence  be  continually  penetrated  with  a  sense 
of  the  necessity  of  making  each  Deed  pure  and  holy. 
What  an  ever-present  stimulant  to  high  endeavour  it 
would  be, — one  which  under  procrastinating  ideas  of  the 
Judgment  Day  we  do  not  have,— to  realise  that  eternal 
or  (Bonic  judgment  3  cannot  possibly  be  postponed,  but 
exists  to-day  as  much  as  it  ever  will ;  and  that  the  fire 
of  God's  wrath  is  already  prepared  for  the  devil  and  his 
angels  or  children,4  and  will  be  proportioned  in  its 
intensity  and  fierceness  to  the  demands  of  every  oc- 
casion;  and   that   the  length  of  our  "Day  of  Judg- 
ment"   is   in   each    case   depending   altogether  upon 
ourselves,  (a) 


1  Rom-  6:  i,  2.  j  Eph.  5:  26,  27. 

»  Heb.  6:2.  4  Matt.  25:  41. 

6  ° 


82  The  Foundation  and  the  Superstructure 


§43.  Personal  Responsibility  and  Doctrinal 
Truth. — For  wise  reasons,  which  it  does  not  belong  to 
my  present  purpose  to  enter  into,  the  Bible  does  not 
set  forth  the  great  principles  of  the  doctrine  of  Christ 
in  such  clear,  analysed,  and  regular  form,  as  to  be 
readily  apprehended,  and  all  possible  mistakes  and 
controversies  avoided ;  and,  most  consistently,  does  not 
allow  of  their  being  set  forth  authoritatively  outside  its 
pages.  It  is  sufficient  here  to  say,  that  the  divine 
course  adopted  secures  to  men  their  liberty  of  choice 
as  to  the  truth  of  doctrine,  and  puts  upon  them  a 
personal  responsibility,  that  tends  to  awaken  their 
manhood,  and  to  make  them  careful,  watchful,  and 
diligent.  St.  Paul,  even  more  than  other  sacred  writers, 
has  been  hard  to  comprehend  to  this  very  day.  In 
fact,  the  apostle  was  aware  of  his  obscurity,  and  shows 
it  in  many  ways.  I  can  well  understand  therefore, 
during  his  long  train  of  thought  in  Romans,  how 
anxious  he  would  be  at  times  to  keep  his  readers  from 
inferring,  from  the  universality  of  his  conclusions  in 
regard  to  what  Grace  had  done  for  sinners,  that  if  they 
sinned  the  more,  the  Grace  would  the  more  abound ; — 
thus  making  their  actions  altogether  indifferent  and 
useless;  and  I  can  see  how,  to  correct  this  mischievous 
misunderstanding  (which  even  at  this  day  makes  an 
imperfect  faith  sufficient  for  all  purposes,  even  while 
visibly  it  produces  imperfect  works),  he  would  be  led, 
first,  to  repetition  in  diversified  ways;  then  to  intro- 
duce at  times  strong  injunctions  to  good  works,  just 
where  he  is  showing  their  utter  nothingness  in  redeem- 
ing from  Death  and  acquiring  Life;  and,  finally,  to  the 
use  of  ambiguous  sentences  which  belong  primarily  to 
his  great  line  of  thought,  but  in  which,  nevertheless, 
those  who  should    not  follow  him   therein  might  at 


All  Men  Children  of  God  83 


all  events  find  an  imperative  direction  to  holiness  of 
life.  While  there  was,  and  still  is,  an  evident  necessity 
for  all  this  care,  it  has  also  added  to  the  difficulty  of 
getting  at  the  apostle's  primary  idea  in  certain  pas- 
sages; and  this  difficulty  is  particularly  apparent  in 
some  of  those  which  we  have  considered. 

§44.  All  Men  Children  of  God.  —  But  we 
have  now  reached  the  point  where  he  enters  upon 
the  climax  of  his  declarations.  He  would  at  last 
have  us  rise  to  an  appreciation  of  the  greatest  fact 
of  all  that,  with  God  Himself  as  the  irrespective  Re- 
deemer, Justifier,  and  Regenerator  of  men,  they  have 
all  without  exception  been  made  His  children.  Fol- 
lowing up  the  previous  declaration,  above  given,  that 
the  "flesh,"  or  "body,"  with  its  deeds,  is  dead  in  law, 
and  powerless  as  a  source  of  Life,  and  that  God  is  the 
true  Begetter  of  our  Life,  he  adds  in  proof,  "For  as 
many  as  are  led  by  the  Spirit  of  God,  these  are  sons  of 
God. "(a)  In  other  words,  whoever  has  within  him 
the  inward  movings  of  the  Spirit  of  God  leading  him 
on  to  the  good, — as  is  the  case  with  us  all, — that  man 
carries  within  him  the  proof  of  a  spirit  which  has  come 
from  God,  and  that,  in  spite  of  his  sins,  he  has  been  by 
Him  re-begotten  into  Life.1  That  is  to  say,  all  men 
have  the  experience  of  the  truth  that  they  are  the  sons 
of  God  in  their  own  hearts  and  consciences.  For  is 
there  a  man  upon  earth  who  has  never  had  a  demon- 
stration of  the  new  Life  within  him  ?  And  from  whence 
did  the  inward  moving  to  the  good  proceed,  if  not  from 
the  sole  Source  of  all  good?  Surely,  if  there  be  the 
least  evidence  of  spiritual   good  in  a  man,   however 

1  "We  know  that  we  have  passed  from  Death  into  Life,  because 
we  love  the  brethren. "     i  John  3:14.     See  §  64. 


84  The  Foundation  and  the  Superstructure 


degraded  he  may  otherwise  be,  it  must  have  been  be- 
gotten in  him  of  God;  and  if  in  all  men  there  be  the 
evidence  of  this  spiritual  life,  then  are  all  the  children 
of  God.  Each  man  therefore,  I  repeat,  and  it  is  the 
idea  of  the  apostle,  carries  within  himself  the  testimony 
that  he  is  a  child  of  God.  "For  as  many  as  are  led  by 
the  Spirit  of  God,  these  are  sons  of  God.  "  Let  no  man 
accordingly  who  has  within  him  a  moving  to  the  right 
be  afraid  of  hopeless  destruction,  now  that  God  has 
made  him  His  immortal  child.  For  if  he  is  a  son,  then 
must  he  be  like  his  Divine  Parent,  even  an  heir  of  God, 
or  an  inheritor  of  the  Divine  Nature.  For  such  a  man, 
or  for  all,  Death  is  abolished,  and  Life  and  Immortality 
are  brought  to  light,  by  the  merciful,  universal  Regene- 
rator. So  indeed  St.  Paul  elsewhere  tells  us ;  declaring 
also,  that  God  "hath  saved  us,  and  called  us  with  a 
holy  calling,  not  according  to  our  works,  but  according 
to  His  own  Purpose  and  the  Grace  which  was  given 
us  in  Christ  Jesus  before  aeonic  times."  *  Because 
therefore,  ages  before  we  were  born,  independently  of 
our  merits  or  demerits  we  have  all  been  made  children 
of  the  everlasting  God,  according  to  the  Purpose  of  the 
aeons,  through  the  Faith  of  Christ,2  the  apostle  in 
Romans  goes  on  to  say: 

"  For  ye  have  not  received  the  spirit  of  bondage  again 

1  2  Tim.  i:  8-io.  Literally  "before  ceonic  times"; — one  of  the 
many  instances  where  the  word  so  often  translated  everlasting  and 
eternal  in  the  Bible  proves  its  limited  meaning  normally.  The 
article  before  "Grace"  is  not  in  the  Greek,  but  in  English  its  in- 
sertion makes  a  clearer,  less  awkward,  and  even  less  ambiguous 
translation.  For  I  will  venture  that  many  a  reader,  notwithstand- 
ing the  singular  number  of  the  verb  in  the  phrase  "which  was 
given,"  makes  the  "which"  to  refer  to  "Purpose"  as  well  as  to 
"Grace,"  and  imagines  the  "was"  to  be  a  grammatical  error. 

2  Eph.  3 :  ii,  i2. 


God's  Glory  85 


to  fear  (i.  e.,  ye  have  not  been  subjected  to  the  law  again 
to  dread  its  sentence  of  Death) ;  but  ye  have  received  the 
spirit  of  adoption  (or,  better,  sonship),1  whereby  we  cry, 
Abba,  Father.  The  Spirit  itself  beareth  witness  with  our 
spirit  (by  the  good  within  us)  that  we  are  children  of  God  : 
and  if  children,  then  heirs;  heirs  of  God,  and  joint  heirs 
(i.  e.,  we  are  together  heirs)  of  (not  with)  Christ  (that  is,  we 
inherit  Life  and  the  Spirit  from  God  through  Christ) ;  if 
so  be  that  we  (all  men)  suffer  together,  that  we  may  be 
also  glorified  together.  "  2 

In  other  words,  all  men  thus  inherit  Life  and  the  Spirit, 
and  are  made  the  sons  and  heirs  jointly  of  God  through 
Christ,  if  so  be,  as  the  apostle  had  declared,  that  they 
all  together  had  been  crucified  with  Christ,  and  had 
thereby  "suffered"  Death  before  the  law,  that  they 
might  be  also,  all  together,  raised  in  Him  to  a  new  Life, 
wherein  they  are  "together  glorified"  by  becoming  such 
sons  and  heirs.3  We  perceive,  therefore,  that  just  as 
St.  Paul  began  his  preaching  to  the  Athenian  idolaters 
by  announcing  to  them  that  they  were  the  sons  of 
God,  so  he  still  preaches  to  us  in  his  glorious  epistle. 

§45.  God's  Glory  Revealed  in  His  Children. — 
In  this  momentous  declaration  he  reaches  the  cli- 
max of  his  revelations  of  what  the  Grace  of  God  in 
Christ  has  freely  done  for  man,  and  of  its  exalted  pur- 
pose in  behalf  of  us  all.  And  we  shall  presently  hear 
from  the  thankful  apostle  notes  of  holy  joy  on  a  higher 
and   more  prolonged  strain   than  is  elsewhere  to  be 

»  See  Gal.  4:  5,  6,  and  §45. 

2  Rom.  8:  14-17.     See  1  John  3:  24;  4:  7,  12,  13. 

3  I.e.,  the  idea  is,  that  all  suffer  Death  together  in  Christ  to  be- 
come sons  of  God,  not  that  they  must  suffer  individually  in  differ- 
ing measure  to  become  perfect,  however  true  also  that  undoubtedly 
is. 


86  The  Foundation  and  the  Superstructure 


found  in  his  epistles.  And  yet,  to  think,  that  even  the 
ecstatic  notes  of  his  glad,  catholic  heart,  because  of 
what  glorious  things  God  had  already  done,  and  still 
purposes  to  do  for  all  His  fallen  creation  in  His  eternal 
love  and  mercy,  should  be  wrested  by  such  logical 
minds  as  Augustine,  and  Calvin,  and  Luther  too,  and 
hosts  of  others,  to  the  destruction,  that  is,  according  to 
their  misunderstanding,  of  the  greater  number  of  souls, 
and  to  the  disquieting  of  many  an  humble  follower  of 
Christ.  How  totally  different  from  their  destructive 
ideas  was  the  spirit  and  intention  of  St.  Paul!  In  fact, 
at  this  place  in  the  epistle,  he  looks  back  at  the  glorious 
things  of  which  he  had  been  telling,  and  proceeds  to 
show  what  comfort  their  redemption,  justification,  and 
being  made  sons  of  God,  should  be  to  the  whole  crea- 
tion now  in  the  pains  of  travail  and  of  gradual  evolution. 
And  grouping  together  what  God  had  thus  done  for 
His  creatures,  he  rises  into  most  gladsome  words  of 
ecstatic  joy  because  thereof, — the  very  words  which 
Augustine  and  the  rest  have  so  horribly  perverted, — 
and  declares  anew  in  exultant  strain  the  high,  future, 
undeviating  purpose  in  behalf  of  all  which  is  by  these 
things  evinced.     To  give  the  apostle's  words: 

"  For  I  reckon  that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  which  shall 
be  revealed  in  us.  For  the  earnest  expectation  of  the 
creation  waiteth  for  the  manifestation  of  the  sons  of  God 
(or,  for  the  time  when  it  shall  be  shown  forth  unmistakably 
that  all  creatures  are  verily  the  sons  of  God).  For  the 
creation  hath  been  subjected  to  vanity,  (bound  fast  in  the 
bondage  of  changeful  nature,  with  all  its  trials  and  troubles 
here  and  hereafter,) — not  of  its  own  will,  but  through 
(the  power  of)  the  One  who  hath  subjected, — in  hope; 
(or  by  no  baleful  predestination) ;  because  the  creation 


God's  Glory  87 


itself  also  shall  be  delivered  from  the  bondage  of  corruption 
into  the  liberty  of  the  glory  of  the  children  of  God.  For 
we  know  that  the  whole  creation  groaneth  and  travaileth 
in  pain  together  until  now.  And  not  only  (the  whole) ,  but 
even  ourselves,  which  have  the  first  fruits  of  the  Spirit, 
even  we  ourselves  groan  within  ourselves,  waiting  for 
sonship  (i.  e.,  the  fruition  or  manifestation  [v.  19]  of 
sonship,1  to  wit)  the  redemption  of  the  body  of  us  (or, 
'the  deliverance2  of  our  body,'  even  the  whole  body  of 
those  having  the  firstfruits,  from  all  evil).3     For  we  have 

1  The  word  seems  to  require  amplification  or  emphasis  to  make 
the  passage  intelligible.  It  literally  means  "making  of  a  son"; 
and  in  Horn.  Ven.  256,  283,  the  noun  and  verb  of  which  the  word 
is  compounded,  used  together,  denote  natural  generation.  Strictly, 
the  meaning,  whether  natural  or  by  adoption,  depends  upon  the 

context.     Thus,  in  inscriptions,  " son  of by  son-making" 

signifies  a  son  "by  adoption."  In  the  preceding  context  of  Rom. 
8:  23,  however,  St.  Paul  has  distinctly  affirmed  that  we  are  already 
children  of  God,  and  that  the  spirit  (whether  of  adoption  or  son- 
ship)  has  already  been  received.  How  then  can  we  be  said  to 
wait  for  that  which  we  already  have?  Shall  we  confine  his  words 
to  the  world  before  the  Cross  ?  Hardly ;  for  he  is  evidently  speaking 
of  present  conditions — how  we  had  been  made  heirs,  and  are  now 
waiting  for  the  inheritance.  The  rendering  "sonship"  may  be 
made  in  every  one  of  the  five  places  in  the  N.  T.  in  which  the  word 
is  used;  to  wit:  Rom.  8:  15,  23;  9:  4;  Gal.  4:  5  (that  we  might 
receive  the  said  sonship.  See  §124.);  Eph.  1:  5  (predestined  unto 
sonship).  I  prefer  in  Rom.  8:  23  "sonship,"  as  better  denoting 
the  future  realisation  of  the  hope  set  before  us,  of  which  the  apostle 
is  speaking.  Moreover,  the  new  Life  within  us  is  said  to  be  begotten 
of  God,  not  adopted. 

2  As  in  the  preceding  note  it  was  not  the  fact,  but  the  realisation 
thereof,  for  which  we  are  said  to  wait,  so  here  it  is  not  redemption 
in  its  ordinary  sense  which  is  spoken  of,  i.e.,  from  Death,  but  the 
redemption  from  the  Second  Death,  or  the  deliverance  from  Sin- 
fulness and  Suffering,  as  becomes  the  condition  of  a  perfect  son 
of  God.  In  Heb.  11:  35  the  a.  v.  and  r.  v.  translate  the  word 
"deliverance. " 

'  Literally,  "the  redemption  of  the  body  of  us."  The  apostle 
is  not  referring  to  the  redemption  already  effected  for  all,  nor  to  a 
resurrection  of  our  natural  bodies;  but  to  the  deliverance  from 


88  The  Foundation  and  the  Superstructure 


been  saved  in  that  hope. 1  But  hope  that  is  seen  is  not 
hope;  for  what  one  seeth,  why  doth  he  yet  hope  for?  But 
if  we  hope  for  what  we  see  not,  then  do  we  with  patience 
wait. 

"  And  likewise  the  Spirit  also  helpeth  our  infirmity:  for 
we  know  not  how  we  should  pray  as  we  ought;  but  the 
Spirit  itself  interveneth  in  aid  of  our  unspeakable  groan- 
ings. 2  Yea,  He  that  searcheth  the  hearts  knoweth  what  is 
the  desire  of  our3  spirit;  for,  like  a  God,  He  interveneth 
in  aid  of  holy  things  " ; 


evil  of  the  whole  body  of  us,  even  of  all  creation  now  groaning  and 
travailing  in  pain.  There  is  the  same  use  of  the  word  in  Eph. 
i : 14  and  4:  30. 

1  Lit.  "in  the  hope"  (dative  case  in  the  Greek  without  a  prepo- 
sition). That  is,  we  have  been  saved  from  Death  in  the  anticipa- 
tion of  this  further  deliverance.  The  article  refers  back  to  the 
hope  previously  mentioned — i.  e.,  our  subjection  to  the  natural 
in  hope.  The  possible  bearing  of  this  mysterious  passage  upon  our 
own  past  history,  now  happily  wiped  from  our  memories,  should 
not  be  overlooked;  for  it  seems  to  regard  man  as  the  developed 
head  of  all  visible  life,  and  as  having  a  community  of  interest 
therewith,  or  as  "the  firstfruits,"  but  still  in  a  state  of  groaning 
and  travailing,  and  not  yet  delivered.     See  Hos.  13:  13. 

2  To  wit,  those  mentioned  just  before  in  verse  23.  It  is  also 
the  literal  Greek. 

3  Lit.  "the."  For  those  unacquainted  with  Greek  I  should 
emphasise  the  fact,  of  which  the  versions  afford  many  instances, 
that  the  Greek,  like  several  well-known  modern  languages,  prefers 
the  article  where  we  would  use  the  pronoun.  Those  who  in  this 
passage  make  God  the  Spirit  to  be  spoken  of  as  interceding  with 
God  the  Father — the  God  of  Love — the  very  One  who  sent  the 
Spirit  to  be  our  Guide  and  Helper! — are  consistent  in  their  error 
in  holding  "the  Spirit"  here  to  be  interceding  with  groaning! 
I  can  understand,  indeed,  why  Jesus,  in  His  human  nature  as  our 
Atoner,  should  pray  to  and  intercede  for  us  with  God,  even  to 
bitter  groaning.  But  the  act  of  the  Holy  Spirit,  in  taking  up  His 
abode  with  men  severally,  is  not  looked  upon  as  so  many  incarna- 
tions, and  is  not  revealed  as  such.  Shall  we  then  unnecessarily 
introduce  the  inharmonious  idea  here  of  God  praying  to  God,  and 
of  His  doing  so  with  groaning?     The  normal  senses  of  the  Greek 


Travail  Brings  Comfort  89 


not  alone  of  saints  indeed ;  since  that  would  be  of  small 
comfort  to  sinful  men;  but  in  aid  of  us  all,  whom  the 
apostle  had  proclaimed  to  have  been  justified,1  and 
made  sons  of  God,  and  were  therefore  now  to  be  con- 
sidered as  "holy  things";  no  one  being  excluded  from 
the  intervention,  any  more  than  from  God's  other 
irrespective  benefits  of  rain,  and  light,  and  air.  To  us 
all,  then,  in  encouragement  of  each  one's  personal  effort, 
the  apostle  continues :  '  'And  we  know  that  to  them  that 
love  God  all  things  work  together  for  good, — to  them 
that  are  called2  according  to  the  Purpose"; — that  is 
to  say,  the  Purpose  manifested  in  our  Redemption, 
Justification,  and  being  made  sons  of  God. 

§  46.  Travail  Brings  Comfort  to  God's  Chil- 
dren.— Interrupting  for  a  moment  the  apostle's 
words,  let  us  observe,  in  respect  of  this  comforting 
encouragement  by  him  given,  that  of  all  who  groan  and 
travail,  it  takes  the  form  of  comfort  to  those  only  who 

verb  are,  to  chance  or  light  upon,  fall  in  with,  meet  with,  etc.;  and, 
joined  here  with  a  preposition  signifying  over,  above,  in  aid  or 
behalf  of,  etc.,  we  have  very  naturally  in  this  passage  the  idea  of 
the  intervention  of  the  higher  power  in  our  behalf,  when  we  know 
not  how  to  pray  as  we  ought,  and,  as  it  were,  the  heart  is  using 
inarticulate  groans.  In  the  versions,  however,  in  the  face  of  the 
literal  Greek,  and  as  though  the  Holy  Spirit  were  a  second  incarna- 
tion of  God  repeated  in  each  man,  it  is  He  who  is  proclaimed  to 
give  forth  the  groans.  See,  however,  verse  23.  Let  the  scholar 
carefully  examine  again  the  Greek  of  this  whole  passage,  and  rid 
himself  of  these  preposterous  ideas. 

1  I.e.,  made  righteous  or  holy,  and  accordingly  a  holy  thing. 

2  The  Purpose  is  universal,  as  will  "be  testified  in  due  time" 
(1  Tim.  2:6);  but  all  for  a  while  may  not  hear,  or  do  not  give  heed 
to,  the  universal  call.  Those  who  do  not  will  not  receive  the  Spirit 
as  a  Comforter,  but  as  a  consuming  fire.  The  Vulgate  reads: 
"who  according  to  the  purpose  are  called,  being  made  holy,"  or 
"being  sanctified." 


90  The  Foundation  and  the  Superstructure 


love  God.  So  consistent  is  the  Bible  in  its  every  detail ; 
retaining  an  apparently  unconscious  harmony,  where 
at  some  point  or  other  amid  the  complexity  of  spiritual 
things,  the  hand  of  man  would  be  sure  to  betray  itself 
by  contradiction.  For  although  St.  Paul  is  writing  in 
gladsome  mood  of  what  has  been  done  for  all  men,  and 
is  about  to  come  to  the  climax  of  his  exultation  in 
respect  of  the  high  purpose  of  God  in  behalf  of  all,  he 
does  not  forget  that  the  comfort  of  a  redeemed  and 
justified  and  GoD-derived  Life  is  only  for  the  deserving; 
and  that  as  a  Comforter  the  world  at  large,  or  the  old 
man  within,  cannot  receive  the  Holy  Spirit.1  Just 
as  of  Judas  Iscariot  it  was  even  said,  that  it  had  been 
good  for  that  man  if  he  had  never  been  born.  It  may  do 
for  theologians  and  metaphysicians  to  argue  that  "Life 
is  a  good"  even  in  an  endless  hell;  but  the  Bible  does 
not  make  it  a  good,  even  in  a  hell  of  temporary  dura- 
tion, for  any  who  wilfully  persist  in  their  sins.2  And 
how  terrible  may  be  the  sufferings,  not  merely  "of 
this  present  time, "  but  of  future  aeons  or  lives,  to  the 
persistently  wicked,  who  can  tell?  For,  certainly,  the 
asonic  judgment,  or  judgment  from  life  to  life,  of 
the  holy  God  will  not  permit  of  the  least  trifling  with 
the  holy  gifts  which  have  been  purchased  by  the  pre- 
cious blood  of  His  dear  Son;  and  as  our  condition  be- 
comes more  and  more  perverse,  in  like  degree,  we  are 
assured,  will  the  non-compelling  judgments  increase  in 
intensity.     And,   of  all   others,   who   more  require   a 

1  John  14:  17.    1  Cor.  2:  14. 

2  Rather,  the  Bible  calls  the  life  of  the  wicked  death,  saying  of 
them  that  they  are  dead  while  they  live;  and  contrasts  their  life, 
as  being  death  and  cursing,  with  that  of  the  good,  as  being  not 
only  life,  but  blessing.  See  Deut.  28:  66;  30 :  15,  19.  Prov.  18:  21. 
Matt.  8:  22;  26:  24.  1  Tim.  5:  6.  1  John  3:  14.  Jude  12. 
Rev.  2  :  11 ;  21 :  8. 


Travail  Brings  Comfort  91 


stern  awakening  than  the  indifferent,1  the  careless, 
and  those  that  scoff  ?  While  they  are  in  that  condition, 
they  do  not  even  ask  for  comfort.  For  the  perversely 
wicked,  accordingly,  there  is  little  comfort  to  be 
extracted  from  the  consciousness  that  they  can  never 
finally  die;  and  even  less  from  the  declaration  that 
God  out  of  hope  hath  subjected  them  to  a  changeful 
condition,  and  will  never  give  up  the  hope,  any  more 
than  He  will  at  any  time  surrender  His  eternal  love 
and  mercy.  Rather,  to  them  the  meaning  is  inevitable 
judgment,  continual  chastisement;  a  vain  calling  to  the 
mountains  and  rocks  to  fall  on  them,  and  hide  them 
"from  the  face  of  Him  that  sitteth  on  the  throne,  and 
from  the  wrath  of  the  Lamb  "  ;2  in  short,  no  way  of  escape 
except  by  the  one  hated  road  of  repentance,  which 
daily  grows  before  them  longer,  and  more  tedious,  and 
irksome,  and  generally  disagreeable.  Indeed,  in  per- 
sistency, as  well  as  severity,  what  a  terrible  meaning 
has  the  Wrath  of  God's  Love!  for,  unlike  hate,  that 
Love  is  eternal.  Accordingly,  the  wrath  of  hate  may 
have  its  day,  and  then  it  dies;  but  the  Wrath  of  God's 
Love  can  never  cease  until  its  purpose  is  wholly  gained. 
And  so,  from  the  Wrath  of  the  Lamb  the  sinner,  whether 
he  be  what  we  call  converted,  or  a  believer,  or  not,  can 
never  be  hidden.  That  is  to  say,  in  respect  of  Sinfulness, 
the  Lamb  will  never  suffer  Himself  to  be  defiled  into 
becoming  the  hiding-place  of  the  sinner.  Only  in 
respect  of  final  Death  is  the  Cross  an  effectual  hiding 
place  from  the  Wrath  of  God;  or,  on  the  one  hand,  only 
where,  instead  of  contracting  a  stain,  the  justice  and 
mercy  of  God  are  aided  by  the  universal  and  eternal 
prolongation  of  the  life  of  sinners,  and,  on  the  other, 
where  also,  instead  of  bringing  degradation  upon  men 

«  Rev.  3:  16.  3  Rev.  6:  16. 


92  The  Foundation  and  the  Superstructure 


as  a  creation  of  God,  the  Cross,  with  its  adjunct  of  the 
Spirit,  preserves  and  exalts  the  godlike  sovereignty 
which  is  their  irrevocable  gift.  So  much  then  for  the 
apostle's  comfort,  and  the  limitation  thereof  to  those 
that  love  God.  It  is  for  those  that  groan  and  travail, 
indeed,  but  only  when  at  length  they  shall  show  forth 
the  firstfruits  of  the  Spirit,  and  shall  learn  to  love  God, 
and  so  not  only  recognise  themselves  as  called  and 
chosen,  but  exalted,  pursuant  to  His  universal,  seonic 
Purpose. 

§  47.     Justification  Makes  Men  Sons  of  God. — 
But   in  that  Purpose,  so   irrevocably   fixed  in  behalf 
of   all  His  creatures  on  the  part  of   the  God  of  Love 
and   Mercy,    the    good    apostle   finds   not   only   com- 
fort, but  his  heart  is  stirred  to  its  depths  with  joy  and 
gratitude,  because  of  what  God  has  done  for  all ;  and 
as  he  turns  to  review  the  things  which,  as  an  inspired 
writer,  he  had  been  revealing,  his  enthusiasm  mounts 
apace,  and  becomes  contagious.     He  remembers  how 
God  had  chosen  to  redeem  and  justify  all   men   in 
Christ  before  the  foundation  of  the  world;  and  to  the 
holy  St.  Paul  it  was  all  the  greater  comfort  and  satis- 
faction, because  the  universal,  everlasting  redemption 
and  justification  had  been  effected  in  the  hope  of  lead- 
ing the  redeemed  and  justified  to  become  as  holy  and 
perfect  in  their  own  personal  subjection  to  God,  as  they 
have    been    made    by    imputation    in    Christ.     With 
gratitude  therefore  the  sacred  writer  calls  to  mind,  how 
God  had  predestinated  them  unto  this  holy  sonship  to 
Himself  through  Jesus  Christ;  and  how,  pursuant  to  this 
purpose,  in  due  time  Christ  had  died  for  the  ungodly; 
and   that    the    free    gift   had  come  unto  all  men  to 
Justification  of  Life;   and  that  men  had  been  verily 


Justification  93 


made  children  of  God.     And  so  in  joyous  review  he 
writes : 

"For  whom  He  foreknew,  He  also  predestinated  (to  be) 
conformed  to  the  image  of  His  Son,  that  He  (the  Son) 
might  be  the  firstborn  among  many  brethren  (or  among 
all  men;  [many],  as  usual  with  the  apostle,  including  all) ; J 
and  whom  He  predestinated,  them  He  also  called:  (for 
God  not  only  calleth  all  men  to  repentance,  but,  more- 
over, His  gifts  and  calling  are  without  change  of  mind,  or 
recall,  as  the  apostle  afterwards  tells  us):2  and  whom  He 
called,  them  He  also  justified:  (making  no  distinction,  but 
justifying  all  that  have  sinned,  '  freely  by  His  Grace 
through  the  redemption  that  is  in  Christ  Jesus ') : 3  and 
whom  He  justified,  them  He  also  glorified  "  (that  is,  to  be 
made  His  children). 

1  After  St.  Paul's  usual  manner,  "whom"  and  the  equivalent 
"many"  mean  "all."  See  §44(0)  and  Rom.  4:  17,  18,  "father 
of  many  nations." — And  Heb.  9:  28,  "Christ  was  once  offered  to 
bear  the  sins  of  many." — And  Heb.  2:  8-12:  "Thou  hast  put  all 
things  in  subjection  under  His  feet.  For  in  that  He  has  put  all 
things  in  subjection  under  Him,  He  has  left  nothing  that  is  not  put 
under  Him.  But  now  we  see  not  yet  all  things  subordinated  to 
Him.  But  we  see  Jesus,  who  was  made  a  little  lower  than  the 
angels  because  of  the  suffering  of  Death,  crowned  with  glory  and 
honour;  that  He  by  the  Grace  of  God  should  taste  Death  for  every 
man.  For  it  became  Him,  for  whom  are  all  things,  and  through 
whom  are  all  things,  in  bringing  many  sons  unto  glory,  to  make 
the  Captain  of  their  salvation  perfect  through  sufferings.  For 
both  He  that  sanctifieth  and  they  who  are  sanctified  are  all  of  one; 
for  which  cause  He  is  not  ashamed  to  call  them  brethren  (even  the 
many  sons  of  God,  or  every  man  for  whom  He  tasted  Death) ;  saying, 
I  will  declare  thy  name  unto  my  brethren. "  And  in  like  manner  it 
is  said  soon  after  in  verses  14,  15,  "that  through  Death  He  might 
destroy  him  that  hath  the  power  of  Death,  that  is,  the  devil; 
and  deliver  them  as  many  as  (or,  such  as)  through  fear  of  Death 
were  all  their  lifetime  subject  to  bondage."  And  "many,"  we 
have  seen,  is  not  by  any  means  the  only  limited  expression  by 
using  which  the  apostle  clearly  means  to  designate  all  men.  His 
writings  are  full  of  such  expressions. 

2  Rom.  11:29.  3  Rom.  3  :  24 ;   5:18. 


94  The  Foundation  and  the  Superstructure 


§  48.  God  Calls  Men  According  to  His  Pur- 
pose.— Corresponding  with  this  celebrated  passage 
St.  Paul  elsewhere  writes,  how  God  '  'hath  saved  us,  and 
called  us  with  a  holy  calling,  not  according  to  our  works, 
but  according  to  His  own  Purpose,  and  the  Grace  which 
was  given  us  in  Christ  Jesus,  before  aeonic  times,  .  .  . 
who  hath  abolished  Death,  and  hath  brought  Life  and 
Immortality  to  light  through  the  gospel."1  Indeed, 
we  are  too  apt  to  forget  that,  in  the  matter  of  predes- 
tination and  calling,  our  Lord  came  not  to  call  the 
righteous,  but  sinners  to  repentance ; 2  and  that  it  was 
the  salvation  of  all  sinners  which  He  purposed  by  His 
Death;  none  of  us  being  good  (quotes  the  apostle 
emphatically),  "no,  not  one."3  How  strange  that 
such  minds  as  those  of  Augustine  and  Calvin  did  not 
see  the  plain,  universal  basis  upon  which  St.  Paul  builds 
the  declarations  by  them  unhappily  perverted!  and 
too,  when  he  takes  so  great  care  in  express  terms  to 
show  from  time  to  time,  that  they  are  made  of  all  men ! 
Indeed,  if  any  one  of  the  declarations,  no  matter  which, 
is  of  universal  significance,  the  same  significance  neces- 
sarily attaches  to  every  declaration ;  both  because  every 
one  has  a  common,  underlying  basis,  and  because  also 
every  declaration  is  dependent  upon  and  specially 
asserted  in  respect  of  the  others,  and  is  of  the  same 
creatures.  Whatever,  for  example,  is  declared  of  those 
whom  God  foreknew,  is  also  declared  of  those — neither 
more  nor  less — whom  He  predestinated,  and  called,  and 
justified,  and  glorified.  And  if,  for  further  example, 
"the  free  gift  came  unto  all  men  to  Justification  of 
Life,"  then,  necessarily,  according  to  the  inspired 
writer's  mutually  connected  statements,  are  the  same 

»  2  Tim.  1:9,  10.    See  also  Eph.  1 :  3-10. 

2  Matt.  9:  13.  3  Rom.  3:10. 


Inseparable  Bond  between  Christ  and  Us   95 


"all  men"  foreknown,  predestinated,  called,  and 
glorified.  There  is  no  possible  evasion  of  this  conclu- 
sion; and  it  makes  no  manner  of  difference  at  what 
particular  link  of  the  apostle's  chain  we  start  to  run  it 
out.  What  is  asserted  of  his  "whom"  in  any  one  case, 
he  makes  to  be  asserted  of  the  same  "whom"  in  every 
other.  But  if  we  wonder  that  such  minds  as  those  of 
Augustine  and  Calvin  should  not  have  seen  these 
things,  let  us  remember  the  great  lesson  of  our  Lord, 
and  also  of  the  sacred  writers  in  many  places,  that 
to  promote  the  manhood  of  men,  and  to  correct  their 
slavish,  sheeplike  following  of  authority  among  them- 
selves, and  to  preserve  their  personal  independence  of 
judgment,  God  doth  hide  from  the  wise  and  prudent 
what  He  reveals  even  unto  babes. * 

§  49.  The  Inseparable  Bond  between  Christ 
and  Us. — Nay,  still  more  strange  is  it,  that  Augustine 
and  Calvin  should  not  have  understood  the  universal 
intent  of  St.  Paul's  declarations,  in  view  of  the  fact 
that  the  apostle,  immediately  upon  putting  these 
declarations  into  a  chain  of  common  significance  to 
all,  once  more  expressly  explains,  that  he  is  speaking 
of  "us  all."  For  thus  he  continues  (31,  32):  "What 
shall  we  then  say  to  these  things  ?  If  God  be  for  us,  who 
can  be  against  us?  He  that  spared  not  His  own  Son, 
but  delivered  Him  up  for  us  all,  how  shall  He  not  with 
Him  also  freely  give  us  (that  is,  of  course,  '  us  all ')  all 
things?"  O  what  delight  must  have  been  in  the  holy 
apostle's  human,  godlike  heart  as  he  uttered  trium- 
phantly this  convincing  and  most  encouraging  question. 
In  the  same  spirit  of  exultation  he  goes  on  (33,  34): 

"Who  shall  lay  anything  to  the  charge  of  God's  elect? 
1  Matt.  11:  25. 


96  The  Foundation  and  the  Superstructure 


It  is  God  that  justifieth  (here  again  making  the  elect  the 
equivalent  of  the  justified,  which  latter  the  sacred  writer 
in  express  words  had  declared  to  be  'all  men').  Who  is 
he  that  condemneth?  It  is  Christ  that  died,  yea  rather, 
that  is  risen  again,  who  is  even  at  the  right  hand  of  God, 
who  also  (like  the  Spirit  does  for  all  the  groaning  and 
travailing  creation)  interveneth  in  our  behalf," 

or  for  all  for  whom  He,  Christ,  died  and  rose  again. 

The  apostle  is  now  at  his  highest  pitch  of  exultation, 
rejoicing  the  more  because  of  the  enduring  nature  of 
what  had  been  done  by  the  love  of  God,  through  Christ 
and  the  Spirit,  "for  us  all."  He  tells  us,  first,  of  the 
inseparable  bond  of  love  between  Christ  and  us  (35-37), 
and  then  adds  (38,  39) : 

"For  I  am  persuaded,  (would  that  we  all  could  be!)  that 
neither  death,  (which  is  but  the  passage  into  another  aeon, 
and  is  not  at  all  the  unpardonable  sin  which  it  is  made  to 
be,  being  in  fact,  in  general,  involuntarily  suffered),  nor 
life  (and  how  imperfect  that  is  we  all  know),  nor  angels, 
nor  principalities,  nor  powers  (however  bad,  or  subtle, 
or  powerful, — nay,  not  Satan  himself),  nor  things  present 
(however  vile),  nor  things  to  come  (though  they  be  the 
lowest  depths  of  hell,  and  all  the  wickedness  that  brought 
us  there),  nor  height  (which,  if  not  perfection,  requires 
God's  aiding  providence  to  make  it  higher),  nor  depth 
(whatever  our  depravity  and  degradation),  nor  any  other 
creature  (whoever  it  be,  or  whatever  it  be,  that  shall  lead 
us  astray),  shall  be  able  to  separate  us  (though  such  miser- 
able sinners)  from  the  Love  of  God,  which  is  (not  based 
upon  any  merit  that  is  in  us,  but  is)  in  Christ  Jesus  our 
Lord." 

§  50.  Same  Salvation  for  Jews  and  Gentiles. — 
All  unaware,  seemingly,  of  how  men  were  to  wrest  his 
joyous  words  to  the  destruction  of  the  great  majority 


Jews  and  Gentiles  97 


of  souls,  the  sacred  writer  proceeds  in  the  9th,  10th,  and 
nth  chapters  of  his  epistle  to  divest  the  Jews,  if 
possible,  of  their  narrow-hearted  exclusiveness,  by 
showing  them,  that  if  God  were  pleased  to  do  these 
exalted  things  which  had  been  told  of  for  the  Gentiles 
also,  as  well  as  for  them,  or  for  all  men  alike,  He  cer- 
tainly had  the  right ;  for  He  surely  was  the  Potter,  and 
His  too  was  the  clay;  and  that  if  they  were  unwilling 
to  put  themselves  on  a  par  with  the  Gentiles  before  God, 
then  nought  remained,  but  that  the  Gentiles  should  in 
their  turn  become  the  chosen  vessels  of  God  to  receive 
and  hold  forth  to  the  world  the  glorious  news  of  what 
St.  Jude  calls  "the  common  salvation";  even  as  the 
Jews  had  previously  been  His  chosen  vessels  to  foretell 
thereof  by  suggestive  types  and  symbols;  the  which, 
however,  they  had  not  themselves  understood.  And 
so  it  would  be  for  the  wise  Potter,  although  to  the  un- 
making of  His  previously  favoured  Church,  to  make  of 
His  lumps  of  clay  vessels  to  honour  or  to  dishonour, 
according  to  their  respective  fitness  for  the  carrying 
out  of  His  beneficent  purpose  in  regard  to  all.  For 
thus  would  He  at  the  first  bring  in  "the  fulness  of  the 
Gentiles,"  and  afterward  also  have  all  Israel  saved; 
making  "in  due  time"  the  whole  lump  unto  honour. 
And  it  is  therefore,  after  declaring  these  things  in  many 
ways,  and  at  considerable  length,  and  how  unalterable 
is  the  Purpose  of  God  in  behalf  of  all  men,  whether 
Jews  or  Gentiles,  that  the  apostle  consistently  finishes 
up  the  "Foundation"  part  of  his  epistle  in  these  all- 
embracing  words : 

"For  the  Gifts  and  the  Calling  of  God  are  without  re- 
pentance (i.  e.  unchangeable).1      For  as  ye  (Gentiles)   in 

1  Lit.  "not  to  be  repented  of. " 

7 


98  The  Foundation  and  the  Superstructure 


times  past  have  not  believed  God,  yet  have  now  ob- 
tained mercy  through  their  (the  Jews')  unbelief;  even  so 
have  these  (Jews)  also  now  not  believed,  that  through 
your  mercy  they  also  may  obtain  mercy.  For  God  hath 
concluded  them  all  (i.  e.  both  Jews  and  Gentiles,  or  all 
men)  as  regards  unbelief,  that  He  might  have  mercy  upon 
all.  O  the  depth  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God!  how  unsearchable  are  His  judgments, 
and  His  ways  past  tracing  out!  For  who  hath  known 
the  mind  of  the  Lord?  or  who  hath  been  His  counsellor? 
or  who  hath  first  given  to  Him,  that  it  should  be  recom- 
pensed unto  him  again?  For  of  Him,  and  through  Him, 
and  to  Him,  are  all  things:  to  whom  be  glory  forever. 
Amen."     (Rom.  n:  29-36.) 

§51.  The  Superstructure — Men's  Work  for 
Themselves. — And  now  at  length  it  is,  or  at  the  begin- 
ning of  the  12th  chapter,  after  having  shown  what  the 
Foundation  laid  in  Jesus  Christ  has  done  for  all  men, 
that  the  apostle  proceeds  to  the  Superstructure  to  be 
built  thereupon,  or  to  what  men  severally  must  do  for 
themselves.  To  his  logical  mind  the  first  thing  in  due 
order  was  the  Faith  or  Works  of  Christ ;  and  after  that 
the  faith  or  works  of  men.  It  was  first  the  Grace  of 
God;  but  now,  with  the  indwelling  Spirit  to  guide,  and 
stimulate,  and  be,  if  necessary,  "a  consuming  fire,"  it 
is  what  man  himself  shall  do.  It  was  first,  therefore, 
the  Sacrifice  of  the  Body  of  Christ,  and  what  was  freely 
by  it  accomplished;  but  now  that  that  all  gratuitous 
Sacrifice  is,  with  the  Body  of  Christ,  removed  from 
earth,  and  therefore  that  "though  we  have  known 
Christ  as  Flesh,  yet  now  we  know  Him  so  no  more, "  * 
and  now  that  the  Spirit  accordingly  utterly  refuses  to 
pardon  our  sinful  condition,  nothing  remains  but  for 

1  2  Cor.  5:16. 


The  Superstructure  99 


men  to  make  sacrifices  of  their  own  bodies;  not  to 
Death,  of  course,  for  that  normal  debt  of  guilt  was 
fully  paid  when  the  great  Sacrifice  was  still  here,  and 
was  duly  offered;  but  in  activity  of  Life,  through  all 
manner  of  good  works.     And  so  the  apostle  proceeds: 

"I  beseech  you  therefore,  brethren,  by  (or,  because  of) 
the  mercies  of  God  (of  which  he  had  told),  to  present  your 
bodies  a  living  sacrifice  (or  not  an  altar  sacrifice),  holy, 
acceptable  unto  God,  which  is  your  reasonable  service. 
And  be  not  conformed  to  this  life:1  but  be  ye  transformed 
by  the  renewing  of  your  mind,  that  ye  may  prove  how  the 
will  of  God  is  that  which  is  good,  and  acceptable,  and 
perfect." 

That  is  to  say,  each  man  by  his  holy  life  of  self-sacrifice 
can  prove  as  to  himself  that  God's  will,  purpose,  and 
predestination  are,  verily,  as  good,  acceptable,  and 
perfect  as  the  apostle  of  all  nations  has  declared  them  to 
be  in  respect  of  all.  For  as  God  is  the  only  Source  of 
good,  and,  as  St.  James  says,  "every  good  gift  and 
every  perfect  gift  is  from  above,  and  cometh  down  from 
the  Father  of  lights,  with  whom  is  no  variableness, 
neither  shadow  of  turning";  so  any  goodness  in  man 
evidences  the  unchangeable  will,  purpose,  and  pre- 
destination of  God  (from  whom  that  goodness  descends) , 
that  man  should  become  perfect,  and  that  he  is  called 
to  better  things.2  But  our  present  subject  does  not 
require  that  we  should  go  with  St.  Paul  into  the  minute 
details  of  moral  duty  which  he  now  enforces  upon  his 
readers,  as  consequential  upon  the  grand  position  in 
which  the  work  of  the  Faith  of  Christ  has  placed  them. 

1  As  is  the  normal  meaning  of  aion  in  Greek.     It  never  means 

strictly  "world." 

2  Rom.  8:  14-17. 


ioo    The  Foundation  and  the  Superstructure 


The  purpose  of  this  volume  at  present  simply  demands 
attention  to  the  showing  forth  by  the  apostle,  first, 
of  the  necessity,  when  men  were  dead  by  reason  of  their 
trespasses  and  sins,  of  regeneration  of  them  all  by 
the  Divine  Power,  and  of  their  consequent  universal 
Redemption  from  Death  and  Justification  unto  Life; 
and  that,  secondly,  in  view  of  the  Divine  Nature  of 
the  Begetter  of  this  new  Life,  all  men  have  therefore 
been  made  for  ever  the  sons  of  God,  having  been  born 
of  God  through  Christ  and  the  Spirit,  like  producing  like. 

§  52.  Agreement  of  Paul  and  James. — Leaving, 
therefore,  St.  Paul  to  enforce  upon  men,  who  have  been 
made  immortal,  the  imperative  necessity  of  holiness 
of  life,  if  they  would  not  remain  in  this  life  and  in  all 
future  life  in  the  consuming  fire  which  (the  apostle  in 
his  next  epistle  tells  them)  is  continually  trying  each 
man's  works,  it  may  be  interesting  to  observe  how 
exactly  all  that  has  been  said  by  St.  Paul  tallies  with 
the  Epistle  of  St.  James.  Luther  confessed  that  his 
doctrine  of  the  individual  justifying  himself  by  his 
own  faith  did  not  agree  with  that  epistle,  and  pre- 
sumptuously denied  in  consequence  its  inspiration, 
calling  it  an  epistle  of  straw!  And  his  many  followers 
who  are  believers  in  that  inspiration  are  continually 
floundering  under  like  difficulty;  and  often  manifest 
their  trouble  by  attempting  some  other  preposterous 
method  of  getting  around  their  difficulty.  The  truth  is, 
they  have  not  at  all  understood  St.  Paul;  and  they 
never  suspect  that  with  him,  and  not  St.  James,  is  the 
true  cause  of  their  perplexity ;  and  this,  notwithstanding 
the  express  warning  in  regard  to  the  obscurity  of  St. 
Paul's  epistles  given  us  by  St.  Peter,1  and  in  spite 

»  2  Pet.  3:  16. 


Paul  and  James  101 


of  St.  Paul's  own  plain  declarations  that  the  Righteous- 
ness of  God  through  the  Faith  of  Jesus  Christ  is  the  true 
and  only  instrumentality  for  the  justification  of  men ; l 
and  that  thereby  all  men  have  been  made  sons  of  God.2 

i  Such,  for  example,  as  those  in  Rom.  3:  3,  22,  26  (see  Greek); 
5:  1,  6-21;  6:  23;  7:  4;  11:  32;  1  Cor.  3:  9-16;  6:  19,  20; 
10:  1-6;  15:  22-28.  2  Cor.  5:  14-21;  13:  4-6.  Gal.  1:  4-9;  2: 
16,  20;  3:  10-14,  22-26  (see  Greek);  5:  4  (spoken  argumen- 
tatively  as  in  3 :  21),  25.  Eph.  1:  4-10.  To  revive  the  memory 
of  St.  Paul's  consistency  in  the  matter,  let  me  repeat  some  of  his 
statements  from  different  epistles,  the  which  have  not  been  quoted 
as  often  as  some  other  examples:  Eph.  2:  8-10:  "For  by  the  said 
Grace  have  ye  been  saved  through  His  faith  (literally,  'through 
the  Faith,'  referring  to  God's  'Grace  in  kindness  toward  us  in 
Christ  Jesus'  going  immediately  before);  and  that  (salvation  by 
Grace  through  His  Faith)  not  of  yourselves :  it  is  the  Gift  of  God  : 
not  of  works  (and  therefore  again,  as  faith  is  a  work,  not  of  any 
man's  own  faith),  lest  any  man  should  boast.  For  we  are  His 
workmanship,  created  in  Christ  Jesus  for  good  works,  which  God 
hath  before  prepared  that  we  should  walk  in  them."  3:  11,  12: 
"According  to  the  Purpose  of  the  aeons  which  He  purposed  in 
Christ  Jesus  our  Lord;  in  whom  we  have  boldness  and  access  with 
confidence  through  the  Faith  of  Him. "  Phil.  3 :  7-9 :  "  But 
what  things  were  profit  to  me,  these  I  counted  loss  for  Christ;  .  .  . 
for  whom  I  have  suffered  the  loss  of  all  things,  and  do  count  them 
but  dung,  that  I  may  profit  by  Christ,  and  be  found  in  Him,  not 
having  mine  own  righteousness,  which  is  from  law,  but  that  which 
is  through  the  Faith  of  Christ,  the  righteousness  of  God  by  His 
Faith."  Literally,  "by  the  (said)  Faith."  Col.  2:  12,  13:  "Ye 
have  been  together  raised  through  the  Faith  of  the  operation 
of  God,  who  raised  Him  from  the  dead.  And  you,  being  dead  in 
your  trespasses  and  the  uncircumcision  of  your  flesh,  hath  He 
together  quickened  in  Him,  having  forgiven  us  all  our  trespasses." 
1  Tim.  1:  13,  14:  "I  obtained  mercy,  because,  being  ignorant, 
I  acted  in  unbelief.  And  the  Grace  of  our  Lord  superabounded 
with  Faith  and  Love,  that,  namely,  in  Christ  Jesus. "  I.e.,  St. 
Paul's  unbelief  is  opposed  to  Christ's  Grace  and  Faith  and  Love. 
Cf.  2  Tim.  1 :  13.  And  see,  among  other  examples,  Col.  3  :  4.  1  Th. 
5:  9,  10.  2  Th.  2:  16,  17.  Tit.  1:  2;  2:  11;  3:  4-7.  Heb.  12:  2, 
"Jesus  the  Beginner  and  Finisher  of  the  Faith"  (not  our  in  this 
text). 

2  Rom.  8:  14-17.     Gal.  4:  4-9.     Eph.  1:  4-6.     Tit.  3:  7. 


io2    The  Foundation  and  the  Superstructure 


§  53.  Teaching  of  James. — Let  us  then  compare 
very  briefly  what  St.  James  says.  For  the  inspired 
St.  Paul  himself  gives  us  as  a  rule  to  discover  and  test 
what  is  spiritual  truth,  to  compare  spiritual  things  with 
spiritual  things. 1  And  in  the  first  place,  St.  James  also 
tells  us  of  the  universality  of  sin,  and  of  Death  as  its 
normal  penalty;  how  God  did  not  tempt  any  man,  but 
that  every  man  had  been  enticed  by  his  own  lust,  and 
that  his  sin  had  brought  forth  Death  (1 :  14,  15) ;  that, 
indeed,  a  single  sin  was  quite  enough  to  bring  upon  him 
his  condemnation,  just  the  same  as  if  he  were  to  break 
the  whole  moral  law  (2:  8-1 1).  And  the  same  apostle 
declares,  we  remember,  God  to  be  the  unchangeable 
Giver  of  all  good.  And  then  clearly  and  distinctly  he 
tells  us  how  God  of  His  own  will,  or  not  at  all  of  ours, 
when  we  were  thus  dead  in  sin,  had  begotten  us,  or 
brought  us  forth — that  is,  had  made  us  alive,  as  His 
begotten  children,  by  the  Word  of  Truth  (1  :i8); 
namely,  by  our  Lord  Jesus  Christ,  the  Word  of  God,  the 
Way,  the  Truth,  and  the  Life;  and  that  the  wrath  of 
man  worketh  not  the  Righteousness  of  God.  There 
could  not  possibly  be  greater  harmony  between  the 
two  apostles.  They  are  only  at  disagreement,  when 
the  one  or  the  other,  usually  St.  Paul,  is  perverted. 
Their  harmony  in  speaking  of  the  faith  of  the  individual 
(whose  very  want  of  faith  had  brought  forth  Sin  and 
Death),  as  having  nothing  to  do  with  Justification 
before  the  perfectly  righteous  God,  has  already  been 
shown.  And  they  were  the  more  earnest  in  the  matter, 
because  even  in  their  days  also  there  were  pretenders 
to  just  such  miserable  justification;  that  is,  to  the 
making  of  a  man  to  be  accounted  righteous  by  the 
awfully  holy  God  because  of  the  identical,  imperfect 

1  1  Cor.  2  :  13. 


James's  Teaching  103 


faith  which  killed  him!  And  if  these  very  early  up- 
holders of  justification  by  one's  own  faith  had  written 
books,  like  as  did  their  follower  Augustine,  the  great 
bishop  of  Hippo,  they  too  would  have  been  numbered 
among  "the  fathers,"  even  ranking  with  the  first! 
But  how  St.  James  ridicules  them!  And  St.  Paul  with 
all  consistency  could  have  subscribed  to  every  word 
of  the  ridicule. 

§54.  James's  Teaching  (cont.) — "My  brethren," 
cries  St.  James  to  these  pretenders,  comparing  their 
Death-producing  faith  to  the  perfect,  justifying  Faith 
of  the  Son  of  God,  "My  brethren,  ye  have  not  the 
Faith  of  our  Lord  Jesus  Christ,  the  Lord  (and  there- 
fore only  Source)  of  Glory  (and,  to  give  an  obvious 
example  even),  with  respect  of  persons."  Note  how 
in  this,  like  St.  Paul,  he  makes  the  perfection  of  the 
Faith  of  the  true  Justifier  to  necessitate  impartiality 
in  all  that  He  does.  And  then  he  goes  on  to  show  the 
partial  faith  of  the  Christians  of  his1  day;  who,  just  as 
they  are  in  our  own  time,  were  obsequious  and  sup- 
pliant to  the  rich,  even  in  their  very  meetings  for  the 
worship  of  the  impartial  God,  and  although  the  rich 
blasphemed  the  Name  of  their  Divine  Master,  and  were 
their  personal  oppressors;  while  to  the  poor  at  those 
meetings  they  were  arrogant  and  contemptuous.  And 
just  as  St.  Paul  had  declared  that  it  was  only  the  just 
or  righteous  man  who  could  live  by  his  faith,  so  St. 
James  tells  the  pretenders  to  self- justification,  that 
their  faith  was  imperfect,  and  hence  not  sufficient  for 
the  purpose,  and  their  pretence  therefore  altogether 
vain,  their  conduct  or  "works"  not  being  just  or 
righteous  to  perfection;  since  they  did  not  fulfil  the 
royal  law,  "Thou  shalt  love  thy  neighbour  as  thyself"; 


io4    The  Foundation  and  the  Superstructure 


for  that  to  respect  persons  was  a  sin,  and  made  a  man  a 
transgessor  of  God's  perfect  law,  just  the  same  as  if  he 
became  an  adulterer  or  a  murderer;  and  that,  however 
little  the  transgression,  inasmuch  as  its  punishment  was 
Death,  the  transgressor  would  fare  no  worse,  even 
though  he  broke  every  commandment  of  the  law.1 
What  therefore  did  it  profit,  the  apostle  asked,  to  talk 
about  their  faith,  when  their  works  killed  them?  How, 
moreover,  could  faith,  without  works,  even  clothe  the 
naked  before  men,  or  feed  the  hungry?  So,  no  more 
could  faith,  without  works  which  were  altogther  perfect, 
so  clothe  a  man  with  righteousness  before  God,  as  to 
entitle  him  to  life,  or  as  to  feed  him  with  the  Bread  of 
Life.  Such  faith  would  be  a  dead,  unproductive  faith; 
that  is,  like  their  own,  which  had  not  made  them  ir- 
respective of  persons;  and  accordingly,  before  the  law, 
would  only  adjudge  the  believer  to  be  entitled  to  Death. 
The  very  devils,  he  continued,  had  true  faith  in  respect 
of  mere  doctrine.  They  were  not  like  the  ignorant 
idolaters  around  them.  They  believed  in  the  one  God. 
That  is  to  say,  even  the  devils  were  too  intelligent  to 
bow  down  to  altars  and  images  of  wood  and  stone,  as 
believers  in  the  idea  of  any  divinity  attaching  to  ma- 
terial things;  but  they  did  no  good  works,  but  evil;  and 
so,  according  to  the  apostle,  for  all  their  faith,  they 
trembled;  as  also,  it  may  be  added,  ought  we  to  do; 
for  it  is  only  perfect  love  or  faith  that  should  cast  out 
fear. 

§  55.  James's  Perfect  Agreement  with  Paul. — 
And  here  the  wisdom  of  inspiration  caused  the  apostle 

1  Including  "the  work  of  faith";  that  is,  like  the  scribes  and 
Pharisees,  leaving  "undone  the  weightier  matters  of  the  Law, 
judgment,  and  mercy,  and  faith."  Matt.  23:23.  1  Th.  1:  3. 
aTh.  1:11.     And  see  John  6:  29;   1  John  3:  25. 


James's  Agreement  with  Paul         105 


to  correct  the  mistake  which  is  made  because  of  the 
obscurity  of  St.  Paul,  when  he  likened  the  restoration 
of  the  life  of  Isaac  by  virtue  of  Abraham's  Faith  to  the 
Faith  of  Christ  which  had  restored  the  world  to  Life. 
For  the  sacred  writer  substantially  tells  us,  that  the 
justification  in  the  particular  instance  in  the  life  of 
Abraham  was  because  his  works  were  imputed  perfect, 
and  were  conjoined  with  the  faith,  making  imputedly 
a  perfect  faith;  and  thus — in  the  particular  instance 
only,  however — Abraham  had  had  "accounted"  to 
him  a  justifying  righteousness,  and  became  thereby 
the  saviour  of  his  child  from  natural  death.  And  St. 
James  himself  also  mentions  another  typical  example 
of  a  Salvation  from  Death  on  a  particular  occasion 
because  of  good  works  for  God,  or  that  of  Rahab,  the 
harlot,  who,  in  addition  to  saving  the  twelve  represen- 
tative spies  of  the  tribes  of  Israel,  had  also,  by  her 
typical  scarlet  thread,  been  saved  herself  with  her 
family,  as  representing  the  Gentiles.1  Thus  has  the 
inspiration  of  God  taken  care  to  tell  us  plainly  that 
there  is  no  distinction  whatever  between  faith  and 
other  works  on  the  part  of  man  to  justify  him  unto  life ; 
but  that  to  do  this  requires  both  perfect  works  and 
perfect  faith,  and  that  no  man  has  either  the  one  or  the 
other;  and  that  also  he  cannot  have  the  one,  without 
the  other  being  conjoined  therewith.  Says  St.  James: 
"Ye  see  then  how  that  by  works  a  man  is  justified,  and 
not  by  faith  only.  .  .  .  For  as  the  body  without  the 
spirit  is  dead,  so  faith  without  works  is  dead  also." 
The  apostle  then  adds  a  solemn  injunction  not  to  set 
ourselves   up   as   so   many   authoritative   teachers,   or 

>  By  conjoining  Abraham  with  Rahab,  whom  he  calls  "the 
harlot,"  the  intention  of  the  illustrations  is  made  the  more 
apparent. 


io6    The  Foundation  and  the  Superstructure 


masters,  under  fear  of  greater  judgment  upon  any  man 
who  should  do  so;1  telling  us  that  in  many  things 
we  all  stumble;  whereas  it  is  only  the  perfect  man 
who  stumbleth  not — not  even  by  a  word.  And  after 
showing  how  exceedingly  we  lack  in  perfection,  and 
illustrating  it  by  our  words,  he  speaks  again  of  the  per- 
fection of  the  Divine  Righteousness,  naming  once  more, 
among  other  things,  its  entire  freedom  from  partiality. 
It  is  hardly  necessary  to  add  of  St.  James — for  no  one 
would  be  likely  to  assert  the  contrary — that,  equally 
with  St.  Paul,  he  too  is  earnest  in  proclaiming  the 
necessity  of  the  Superstructure  of  individual  good 
works,  including  faith,  to  be  built  unto  perfection  upon 
the  Foundation  laid  for  all  by  that  perfect,  irrespective 
Faith,  which  he  mentions,  "of  the  Lord  Jesus  Christ"  ;2 
through  whom,  he  says,  even  through  the  Word  of 
Truth,  the  Father,  of  His  own  will,  or  freely,  has  begot- 
ten us  to  be  His  sons.  See  then,  when  we  interpret 
St.  Paul  according  to  his  own  words,  instead  of  by 
mistranslations,  how  perfectly  he  and  St.  James  agree. 

§  56. — Salient  Points  Reviewed. — To  make  a  brief 
review :  The  salient  points  in  the  teaching  of  Christian- 
ity, in  which  we  find  such  unmistakable  harmony,  are 
these:  1.  All  men  sinners;  causing,  2.  Universal  Death. 
3.  Universal  Recovery  to  a  new  Life  by  the  irrespect- 

>  That  is,  without  being,  like  the  apostle,  authorised  and  in- 
spired; for  it  would  violate  the  gift  of  revelation  to  all  alike  (Deut. 
29:  29,  etc.),  and  would  be  adding  to  or  taking  from  the  word  of 
the  Lord.  But  although  no  one  should  claim  his  own  words  to 
be  specially  authorised  or  inspired,  it  is  yet  made  the  solemn  duty 
of  every  one  to  teach  the  word  of  the  Lord  according  to  the  special 
ability  which  God  gives  him,  and  to  be  always  ready  to  give  a 
reason  for  the  hope  that  is  in  him. 

2  "Building  up  yourselves  on  your  most  holy  Faith,  praying  in 
the  Holy  Ghost, "  or,  rather,  "  a  holy  spirit.  "     Jude  20.    See  §  25  (b). 


Salient  Points  Reviewed  107 


ive,  all-loving  God  through  the  Life  and  Death  of  the 
Lord  Jesus  Christ,  or  by  God  becoming  Man,  and  mak- 
ing Himself  a  Substitute  for  man  both  in  respect  of 
Life  and  Death.  4.  The  new  Life,  therefore,  neces- 
sarily a  free  Gift  to  the  dead;  who,  though  mercifully 
preserved  in  Life  until,  and  in  order  to  bring  about,  the 
consummation  of  the  all-embracing  Purpose,  were 
nevertheless,  under  the  sentence  of  the  law,  regarded  as 
wholly  dead, — dead  as  stones, — and  in  a  correspond- 
ingly helpless  condition.  5.  As  God  is  the  sole  Source 
of  all  Life,  and  the  Author,  in  particular,  of  the  new 
Life  thus  freely  and  irrespectively  given  to  all  when 
unable  to  acquire  it  for  themselves,  He  is  called,  in 
a  figure,  its  "Begetter,"  that  is,  "our  Father";1  and 
we  all  are  said  to  be  "regenerated,"  or  "born  again," 
and  to  have  been  made  His  children;  these  strong, 
figurative  expressions  serving  to  indicate  at  the  same 
time  a  birth  as  helpless  babes,  or  man's  utter  depend- 
ence upon  God  for  the  new  Life,  and  for  the  loftiest 
dignity  to  be  derived  from  the  Almighty  Father. 
Hence,  6.  As  coming  from  God,  the  new  Life  thus 
begotten  in  us  is  declared  to  be,  like  the  Father's,  pure, 
holy,  and  immortal. 

But  if  this  were  all,  and  man  had  no  longer  a  will  as 
inviolably  free  as  ever,  even  to  the  doing  of  evil  if  he 
chose,  there  would  be  taught  incompatible  things;  for 
man  would  be  represented  as  a  child  of  God,  and  yet  be 
a  slave, — nay,  as  said  before,  a  mere  machine ;  and  God 
would  be  an  undignified  machine-maker  who  worships 
and  praises  Himself  through  His  machines  with  puerile 
satisfaction.  Let  us  carefully  observe,  then,  the  super- 
naturally  wise  teaching  which  has  solved  this  difficulty. 

1  The  primary  idea  of  the  Prayer  taught  us  by  our  Lord,  through 
whom  we  are  made  children  of  God.     Matt.  6:  9. 


io8    The  Foundation  and  the  Superstructure 


§57.  The  Duality  of  Man's  Nature. — Accord- 
ingly, 7.  The  new  Life  given  to  man  is  indeed  holy, 
and  being  born  of  God  cannot  sin ;  but  the  will  of  the 
man  remains,  and  with  all  its  self-acquired  sinful  taint. 
And  that  will  may  not  be  coerced;  but  the  man  is 
adjudged  guilty  of  an  Unpardonable  Sin,  which  must 
be  brought  voluntarily  by  him  to  its  Death.  The  Sin- 
fulness of  the  will  and  the  Mortality  of  the  sin  affect  not, 
however,  the  new  Life  implanted  within  the  man ;  which 
rather  is  in  continual  resistance  to  that  Sinfulness  to 
the  end.  And  so  the  man  lives  on,  with  two  separate, 
hostile  natures;  one  of  which  St.  Paul  calls  "the  new 
man,"  which  is  the  child  of  God,  and  the  other  "the 
old  man,"  which  is  the  child  of  the  devil;  the  mortal 
nature  finally  to  perish  before  the  immortal  nature,  and 
to  be  burnt  up,  figuratively  speaking,  in  the  everlasting 
fire  of  God's  wrath.1  8.  Sinfulness  being  thus  un- 
pardonable, and  yet  the  Sentence  of  Death  having  been 
removed  from  the  sinful  man  himself  by  the  great  aton- 
ing Sacrifice  of  God  in  Flesh,  who  alone  could  remove 
that  sentence  and  confer  new,  immortal  Life,  a  Second 
(sort  of)  Death  is  substituted  in  the  place  of  the  old, 
First  Death,  as  the  proper  divine  sentence,  under  the 
changed  circumstances,  upon  the  Sinful  Will.  This 
Second  Death  consists  in  a  strict,  universal  Judgment 
according  to  Deeds  upon  all  Sinfulness.  In  other 
words,  it  is  a  Judgment  which  no  longer  threatens  the 
Life  of  the  sinner,  nor  does  it  coerce  his  Will,  but  one, 
nevertheless,  which  insists  upon  the  absolute  Death  of 
his  Sinfulness,  and  is  so  exacting  and  rigorous  in  this 
respect,  that  for  its  abolition  no  prayer  avails,2  and 

«  See  §  124  (b). 

»  It  would  seem,  however,  from  scriptural  teaching  and  examples, 
that  though  full  judgment  according  to  the  need  is  administered 


Duality  of  Man's  Nature  109 


no  atoning  Sacrifice  is  of  use.  Thus,  in  bringing  Life 
and  Immortality  to  light,  God  in  Christ  avoids  either, 
on  the  one  hand,  becoming  "a  minister  of  sin," — that 
is,  avoids  putting  the  sinful  upon  a  par  with  the  right- 
eous,— or,  on  the  other,  coercing  man's  Sovereignty  of 
Will.  Rather,  the  divine  justice  is  subserved;  for  the 
First  Death  would  have  been  upon  all  sinners  alike; 
whereas  the  Second  Death  is  in  the  most  rigorous 
sense  according  to  deeds.  Hence,  9.  Only  Repent- 
ance, affecting  the  character,1  can  mitigate  and  finally 
do  away  with  the  Judgment  in  its  aspect  of  a  curse. 
And  because  therefore  such  repentance  is  man's  sole 
resource,  and  because  indeed,  in  due  logical  order,  the 
First  Coming  of  Christ,  by  doing  away  with  the  old 
Death,  brought  this  new  sort  of  Death  upon  us, — a 
Death  only  to  be  avoided  by  the  Death  of  one's  Sinful- 
ness,— most  consistently  the  cry  rang  out  upon  the 
world  at  that  Coming,  "Repent  ye:  for  the  Kingdom 
of  Heaven  is  at  hand."     The  God  in  Christ,  atoning 

to  the  sinful,  it  is  modified  or  changed  in  form  by  circumstances, 
and  particularly  in  view  of  the  general  need;  giving  ample  scope 
for  individual  prayer,  and  for  that  of  others  for  us.  And,  of  course, 
prayer,  which  improves  the  character  of  the  one  who  prays,  has 
its  due  mitigating  effect  upon  the  judgment,  causing  the  Sinfulness 
to  become  more  and  more  of  the  atoned-for  past,  and  the  judgment 
to  be  to  that  extent  no  longer  needed.  "For  He  doth  not  afflict 
willingly  nor  grieve  the  children  of  men  "  (Lam.  3  :  3$  and  Heb.  12 : 
5-12  and  contexts).  Thus  the  vengeance  of  God  alights  upon  the 
sinner  (who  is  injuring  himself  and  others),  in  so  far  as  it  is  needed 
for  his  own  and  the  general  good;  making  the  wrath  of  God  a 
necessary  form  of  a  Father's  love  for  His  children  one  and  all. 

'  That  is,  an  actual  inward  change  for  the  better,  as  distinguished 
from  mere  sorrow  for  sin,  and  from  sentiment,  emotion,  and  all 
the  external  acts  of  religion,  private  or  public;  all  which  are  only 
of  service  to  an  individual  in  so  far  as  they  serve  to  produce  the 
inward  change;  but  which  become  a  positive  curse,  developing  the 
hypocrite  and  the  heart  of  stone,  where  no  inward  change  for  the 
better  is  effected. 


no    The  Foundation  and  the  Superstructure 


for  the  sins  of  men  that  are  past, 1  immediately  becomes 
the  God  in  Christ  insisting  upon  the  voluntary  abolition 
of  all  existing  Sinfulness.  In  short,  straightway,  as 
Eternal  Justice  requires, — that  Justice  which  is  always 
of  to-day, — the  First  Advent  is  succeeded  by  the 
Second.  For  the  ineffably  holy  King  of  all  the  earth 
allows  nothing  to  defile  His  Kingdom  with  impunity; 
but  having  died  to  give  a  new,  holy  Life  to  men,  that 
the  Purpose  of  His  Holy  Sacrifice  may  be  consum- 
mated, and  the  full  benefits  thereof  attained,  He  insists 
that  a  voluntary  Repentance  shall  cause  Sinfulness  to 
be  one  of  the  sins  of  the  past  for  which  His  Sacrifice  was 
made,  and  the  individual  to  be  thus  cleansed  from 
all  sin,  without  the  least  coercion  of  his  GoD-given 
Sovereignty  of  Will. 

§  58.  Christ's  Work  of  Sacrifice  Finished. — 
Accordingly,  in  respect  of  present  Sinfulness,  the  great 
Sacrifice  of  God  in  Flesh  being  of  no  avail  to  save  the 
sinner  from  that  Judgment  which  the  new  order  of 
things  requires,  but  rather  having  necessitated  for 
Sinfulness  its  due  proportionate  judgment,  10.  The 
Work  of  Sacrifice  was  "finished";  and  so,  God  in 
Flesh  leaves  the  earth  altogether,  and  ascends  to 
Heaven,  triumphing  in  His  finished  task;  and  there- 
upon, in  order  to  consummate  the  Purpose  of  the 
Sacrifice  thus  made  for  all,  or  to  bring  about  the  filling 
up,  as  St.  Paul  says,  of  "that  which  is  behind  of  the 
afflictions  of  Christ, " 2  He,  in  His  now  glorified  Human- 
ity, takes  the  seat  which  that  Humanity  had  gained  in 
behalf  of  man  restored  to  Life,  even  at  the  right  hand 
of  power;  and  a  second  divine  mission  results.  That 
is  to   say,    11.    It  is  no  more  God    in   Flesh  by  His 

1  Rom.  3:  25;  2  Pet.  1:  9.  2  Col.  1:  24. 


Christ's  Sacrifice  Finished  in 


great  Sacrifice  taking  away  the  sins  of  the  world,  and 
renewing  its  Life  for  ever;  for  that  Work  is  done,  and 
the  Sacrifice  was  once  made  for  all  time.  But  it  is 
now  God  in  Spirit,  having  no  Body  of  Sacrifice  to  offer 
in  atonement,  and  in  consequence  never  pardoning  the 
sinful.  Instead,  His  task  is  strictly  that  of  Guidance; 
and  will  never  be  done  until  He  shall  have  guided  into 
all  truth.  Insisting  most  rigorously  upon  the  per- 
fection of  us  all,  He  preserves  at  the  same  time  the 
sovereignty  of  our  several  wills,  and  puts  upon  none 
a  greater  burden  of  judgment  than  he  is  able  to  bear, 
making  no  man's  holiness  a  matter  of  compulsion,  and 
allowing  for  none  a  new  atoning  sacrifice.  12.  In 
necessary  consistency  with  all  this,  the  further  teaching 
of  Christianity  is,  that  as  Flesh,  or  in  the  Body,  we 
shall  henceforth  know  Christ  no  more.1  For,  in  the 
very  nature  of  things,  the  God  of  Sacrifice,  whose  Work 
is  done  whether  we  will  or  not,  must  depart,  if  He  who 
only  guides  is  to  come.2  And  so,  nevermore  as  Flesh, 
or  in  the  Body,  will  He  be  present, — not  since  the  ad- 
vent of  the  Guiding  Spirit;  and  nevermore  can  there 
be  an  availing  Sacrifice  offered  for  man,  even  as  none 
is  needed.3  But  in  Spirit,  by  judgments  and  other 
persuasive  influences  innumerable,4  He  is  with  us 
"alway  unto  the  end  of  the  ason. " s  13 .  From  teach- 
ing such  as  this,  the  true  position  in  the  Christian 
scheme   of    all    External    Religion,    both    public    and 

'  2  Cor.  5:  16.  2  John  16:  7-14. 

3  The  doctrines  of  transubstantiation  and  consubstantiation 
illustrate  by  contrast  the  supernatural  character  of  all  this  con- 
sistent teaching;  in  that  the  moment  man  intermeddles,  incongruity 
results. 

4  For  example,  blessing  voluntary  prayer  and  praise  and  me- 
morial sacraments  and  the  assembling  of  ourselves  together,  etc. 

s  Matt.   28:  20. 


ii2    The  Foundation  and  the  Superstructure 


private,  becomes  evident.  In  the  New  Testament,  in 
precise  consistency  with  its  position  in  the  Old,1  it  is 
ever  subordinate  to  perfection  of  character,  and  only 
considered  useful — otherwise,  positively  injurious  and 
hardening — in  so  far  as  through  it  any  reformation  of 
character  is  attained.2  If  rites  and  ceremonies  are 
therefore  to  be  observed,  it  is  only  to  call  to  our  minds 
and  impress  upon  our  hearts  the  great  truths  behind 
them.  And  these  are  made  few  and  simple,  lest  the 
symbolism  should  engage  our  attention  to  the  injury 
of  the  truths.  In  Baptism,  for  example,  is  represented 
the  soul-stirring  thought  that  we  all  have  together  died 
in  Christ,  and  in  Him  have  risen  again,  cleansed  before 
God,  and  endowed  with  a  new,  holy  Life  which  can 
never  die.  In  the  Holy  Supper  we  memorialise  the 
precious  Death  which  consummated  the  holy  Life  of 
Jesus,  and  gained  the  new,  immortal  Life  of  man. 
And  in  Confirmation  we  celebrate  the  Second  Advent 
to  us  of  our  God,  or  that  in  the  Spirit  only ;  and  are 
warned  of  the  Sin  which  still  remains  Unpardonable, 
and  which  must  therefore  be  gotten  rid  of  by  ourselves, 
even  that  of  being  unsanctified.  And  we  remember 
how  we  are  told  that,  until  we  submit  to  being  guided 
by  our  Holy  Sanctifier,  His  Advent  brings  to  us  no 
comfort,  but  instead,  a  Second  Death,  in  place  of  the 
First,  or  the  inevitable  Judgment  according  to  Deeds. 

i  i  Sam.  15:  22.  Ps.  40:  6-8;  50:  4-16;  51:  16,  17;  66:  18; 
109:7.  Prov.  15:  8,  29;  21:  3,  27;  28:  9.  Ec.  5:1.  Is.  1:10-20; 
61:  8;]  66:  1-4.  Jer.  6:  19,  20;  7:  1-23;  14:  12.  Lam.  2:  1,  4, 
6,  7,  17,  20.  Ezek.  23:  38,  39.  Hos.  6:  6;  8:  n-13.  Amos  5: 
18,21-27.     Mic.  3:  9-12;  6:  6-13.     Ex.  23:  20,  21,  etc. 

2  Matt.  5:  23,  24;  9:  i3'  I2:  I"12'  3I_37;  *5  =  9-  Mk.  12:  28-34. 
John  4:  23,  24;  5:  10-16,  22-30;  9:  31.  Acts  3:  26;  8:  13, 
21-24;  10:  34-43;  17:  24-31-  Rom-  x4:  17.  l8-  x  Cor-  Ii:  x7-34- 
Col.  1:  24,  28;  2:  16,  17,  20-23.  Heb-  Io:  I_3I»  38>  39-  Jas° 
4;  3,  etc. 


Sovereignty  of  Will  113 


§  59.  Man's  Heaven-conferred  Sovereignty  op 
Will. — Let  us  note  particularly,  indeed,  throughout 
this  teaching,  the  careful  and  consistent  regard  un- 
varyingly shown  for  man's  Heaven-conferred  Sover- 
eignty of  Will.  We  see,  in  the  first  place,  how  the 
divine  Re-Creator,  as  God  in  Flesh,  in  taking  away 
the  mortal  guilt  of  the  sinner,  did  put  no  coercion  upon 
the  will,  but  simply  re-created  a  new,  holy,  immortal 
Life,  as  a  free  Gift  to  each  individual,  leaving  his 
natural  will  just  as  before;  and  in  the  second  place,  as 
God  the  Spirit,  how  He  continues  faithfully  to  pre- 
serve and  guide  that  will.  Hence,  14,  the  very  Un- 
pardonableness  of  the  Sinful  Will,  seeing  that  God  the 
Spirit  came  to  guide  into  all  truth,  and  that,  while  sin- 
ful, a  man  is  in  direct  opposition  to  His  non-compelling 
efforts,  and  his  imperfect  condition  a  constant  sin 
against  Him,  for  which  no  sacrifice  can  atone,  but  which 
rather  the  Sacrifice  of  God  in  Flesh  has  continued  in 
existence,  and  made  unpardonable; — even  that  very 
Unpardonableness  is  a  Gospel  to  man;  for  it  is  the 
Good  News  of  his  unimpaired  dignity  and  of  the  in- 
violability of  his  sovereignty;  or  that  in  his  behalf 
God  is  unchangeably  determined  to  be  the  King  only 
of  kings,  and  the  Lord  only  of  lords,  and  is  ever  work- 
ing in  behalf  of  the  individual's  final  glory.  And  let 
us  observe  another  thing.  For  all  this  supernatural 
teaching,  so  wonderfully  consistent  in  all  its  parts,  is 
revealed  to  us  not  merely  in  strict  conformity  to  the 
teaching  of  the  two  apostles  above  named,  but — "here 
a  little,  and  there  a  little" — through  all  the  sacred 
writers;  through,  that  is  to  say,  in  general,  unlettered, 
ignorant  men,  many  in  number,  writing  at  different 
times,  and  independently  of  each  other!  The  very 
scattering  of  the  several  truths  among  them  makes 


ii4    The  Foundation  and  the  Superstructure 


the  wonderful  coherency  of  the  truths,  when  put 
together,  the  greatest  possible  demonstration  of  their 
supernatural  origin.  And  how  consistent  they  all  are 
with  the  facts  of  the  natural  world,  both  without  us 
and  within,  just  as  we  are  experiencing  them  every 
day!  To  illustrate  the  harmony  of  the  many  sacred 
writers  in  this  teaching  throughout  the  Bible  would  be 
too  large  an  undertaking.  It  is  sufficient  to  have 
shown  that  the  two  who  have  been  deemed  the 
most  decidedly  contradictory  are  in  such  wonderful 
agreement. 

§  60.  St.  Peter's  Teaching. — But  it  may  be  worth 
while  to  call  to  remembrance  in  addition,  how  St.  Peter 
in  his  First  Epistle  tells  us  that  God  in  His  abundant 
mercy  had  "begotten  us  again,"  that  is,  regenerated 
us,  "unto  a  living  hope  through  the  resurrection  of 
Jesus  Christ  from  the  dead,  to  an  inheritance  incorrupt- 
ible, and  undefiled,  and  that  fadeth  not  away";1  and 
that  the  sufferings  of  Christ  which  accomplished  that 
salvation,  and  gave  us  "a  good  conscience  before  God,  " 
or  our  justification,  "through  the  resurrection  of  Jesus 
Christ,"  was,  in  figure,  a  baptism,  and  an  antitype2 
to  the  ark  of  Noah ;  which  ark  was  therefore  typical  of 
Christ,  and  of  what  He  Himself  calls  His  baptism,3  and 
which  accordingly,  with  corresponding  spiritual  signifi- 
cance, had  been  represented  as  going  down,  with  the 

1  1  Pet.  1:  3,  4. 

2  The  Greek  is  antitupon,  from  which  our  word  antitype  is 
derived.  The  idea  of  the  word  thus  used  by  St.  Peter  is  that  of 
exact  correspondence,  in  the  imagery  of  a  baptism,  between  the 
baptism  of  the  Ark  and  of  our  Lord's  justifying  baptism.  The 
derivative  significance  of  the  word  is  the  exact  impression  made 
by  a  blow  upon  a  receiving  substance. 

J  Luke  12:  50.     Matt.  20:  22,  23.     Mk.   10:  38,  39. 


St.  Peter's  Teaching  115 

eight1  souls  of  the  new  world  therein,  into  the  very 
Water  of  Death  that  was  destroying  the  old  world,  and 
as  emerging  therefrom  with  the  new  world  saved.2 
And  of  the  new  Life  re-begotten  in  us  by  Christ  through 
His  resurrection,  or  of  our  Salvation  from  Death,  the 
apostle  further  tells  us,  that  we  have  been  redeemed, 
not  with  corruptible  things,  but  with  the  precious 
Blood  of  Christ,  the  matter  being  foreknown  from 
before  the  foundation  of  the  world;  or  that  we  had 

1  The  number  typical  of  new  Life. 

2  1  Pet.  3:  18-4:  1.  The  passage  tells  how  Christ  "suffered 
for  sins  once,  the  Just  for  the  unjust,  that  He  might  bring  us  to 
God";  and  how  He  went  and  told  the  good  news  unto  the  im- 
prisoned spirits,  who  had  been  disobedient  in  Noah's  day,  while 
the  ark,  typical  of  the  Redeemer,  was  being  prepared.  The 
passage  then  continues  as  follows:  "Wherein  few,  that  is,  eight 
souls,  were  saved  right  through  water  (which  is  here  typical  of 
Death).  And  that  which  is  an  antitype  (i.  e.,  Christ  in  His  baptism 
of  suffering)  now  saves  you,  a  baptism;  ("O  nal  vnag-  dvTirwrov 
yvv  cr<o£a.  Pawno-fia ;  for  the  Ark  in  saving  souls  by  baptism 
in  the  flood  was  typical  of  Christ's  baptism  of  blood);  not  a 
putting  away  (in  immediate  destruction,  even  by  Christ,  and 
of  course  not  by  literal  water  in  baptism,  of  our  carnal  nature, 
or)  of  filth  of  flesh,  but  a  matter  (or,  question)  of  a  good  conscience 
before  God  through  (the  effectual  justification  demonstrated  in) 
the  resurrection  of  Jesus  Christ."  In  what  follows  the  apostle 
proclaims  the  ascension,  the  session  at  the  right  hand  of  power, 
and  the  sufferings  of  the  judgment  upon  the  quick  and  dead  alike, 
and  its  similar  purpose,  and  also  the  graduated  intensity  of  the 
judgment  (from  its  beginning  "  from  the  house  of  God  ")  to  those 
who  do  not  obey  the  gospel  of  God.  How  different  this  is  from 
the  ordinary  teaching  of  men!  but  how  entirely  in  harmony  with 
the  Christian  scheme  as  gathered  from  all  the  sacred  writers!  For 
so  many  think,  we  get  to  heaven  quickly,  or  not  at  all. 

In  translating  above  "And  that  which,"  I  assume  the  accent 
placed  over  °0  to  be  correct.  If,  however,  we  write  O,  just  as  in 
Codex  A,  etc.,  and  add  the  aspirate,  making  it  °0  (these  old  uncial 
MSS.  being  without  aspirates  or  accents,)  the  translation  becomes, 
with  no  accents,  "And  He  that  is  an  antitype,"  etc.  Either  way, 
the  sense  is  the  same,  although,  of  the  two  translations,  clearer 
without  the  accent.     The  Greek  dative  of  the  relative  pronoun 


n6    The  Foundation  and  the  Superstructure 


been  "begotten  again,  not  of  corruptible  seed,  but  of 
incorruptible,  through  the  word  of  a  living  and  abiding 
God  " ; 1  and  that  now  it  was  for  us  "as  newborn  babes  " 
to  put  all  evil  from  us,  and  to  long  for  the  reasonable, 
unadulterated  milk,  that  we  may  grow  thereby  unto 
salvation ; 2  and  that  being  built  upon  our  Lord  as  upon 
a  Living  Stone,  we  are  all,  as  living  stones,3  built  up 
into  a  spiritual  house;  and  are  "a  holy  priesthood,  to 
offer  up  spiritual  sacrifices  (of  praise4)  acceptable  to 
God  through  Jesus  Christ " ; s  while  the  disobedient  are 
forcibly  reminded  that  the  Rock  of  Salvation  upon 

translated  in  the  a.  v.  is  not  supported  by  the  best  authority;  but 
with  it  the  rendering  should  have  been  by  the  a.  v.,  "An  antitype 
whereunto  now  saves  you,  a  baptism,"  etc.  The  Greek  word  anti- 
tupon  is  also  an  adjective ;  and  if  so  rendered  here,  the  passage  be- 
comes, "And  that  which  is  an  antitypical  baptism  now  saves  you. " 
This  does  not  change  the  sense,  nor  the  °0,  and  is  the  neatest 
translation  of  all,  and  probably  the  most  correct.  In  what  fol- 
lows "filth's  flesh,"  as  is  the  literal,  corresponds  with  "sin's  flesh" 
in  Rom.  8:3,  denoting  the  natural  man,  or  child  of  wrath;  thus 
making  St.  Peter's  primary  idea  to  be,  that  the  baptism  of  Jesus  into 
Death  and  His  resurrection  therefrom  now  save  us,  not  by  putting 
away  or  destroying  our  old  man,  but  by  begetting  our  justified 
new  man,  who  is  to  do  the  destroying. 

1  1  Pet.  1 :  18-23.  Or,  "through  a  Word  that  liveth,  and  a  God 
that  abideth" ;  which  is  strictly  literal,  and  perhaps  a  more  forcible 
enunciation,  in  form,  of  the  basis  of  our  immortality. 

2  1  Pet.  2:  1,  2. 

3  The  metaphor  indicates  Life  out  of  Death.  In  using  the  meta- 
phor St.  Peter  is  obviously  referring  to  our  Lord's  previous  use  of 
it  to  denote  that  He  was  to  recover  mankind  out  of  Hades.  We 
are  reminded  also  how  Moses  tells  "the  congregation"  of  the  Rock 
of  Salvation,  styling  it  "the  Rock  that  begat  thee."     Deut.  32:  4, 

13.  !5.  l8>  3°>  31-  39.  4o. 

4  1  Pet.  2 :  9. 

5  1  Pet.  2:  4,  5,  9.  "Acceptable,"  because  based  upon  the  right- 
eousness of  Christ,  making  us  "as  free  .  . .  servants  of  God  "  (verse  16). 
Observe:  not  actually  free,  nor  faithful  servants;  but  "as  free" 
and  "as  servants  of  God";  as  is  the  careful  language  of  inspiration 
from  the  pen  of  a  common  fisherman. 


St.  Peter's  Teaching  117 

which  they  have  been  built  in  Immortal  Life  has  surely 
brought  upon  them  the  Judgment  according  to  their 
deeds;  the  apostle  styling  it  in  their  case  "a  Stone  of 
Stumbling,  and  a  Rock  of  Offence."1  Indeed,  in 
plain  terms,  the  apostle  proclaims  both  the  judgment 
and  its  object  to  apply  also  to  the  life  beyond  the 
grave,  saying,  "For  for  this  cause  was  the  gospel 
preached  also  to  the  dead,  that  they  might  be  judged 
indeed  like  men  in  flesh,  but  live  like  God  in  spirit. " 2 

§  61.  St.  Peter's  Teaching  (Cont.). — How  care- 
fully in  all  this,  and  how  repeatedly,  St.  Peter  repre- 
sents, as  did  his  fellow  apostles,  our  new  birth,  or  "being 
born  again, "  to  be  only  of  God's  begetting  through  the 
resurrection,  therein  asserting  the  perfection  of  the 
Work  of  Christ;  while  he  manifests  our  own  position 
in  the  matter  by  his  downright  designation  of  us  as 
newborn  babes;  and  immediately  insists,  that  we  must 
grow  into  holiness  as  our  own  bounden  duty,  and  that 
we  may  "glorify  God  in  a  day3  of  visitation";  thus 
seeking  to  escape  from  the  constant  judgment  visited 
upon  all  imperfection.  For  the  apostle  not  only 
teaches  our  regeneration  to  be  effected,  when  utterly 
helpless,  through  Christ,  and  the  consequent  obligation 
which  rests  upon  us,  but  he  repeatedly  associates 
therewith  the  Work  of  the  second  visitation,  or  of  the 
"sanctification  of  the  Spirit."4  Nay,  in  the  very 
first  sermon  that  was  preached  after  the  great  pen- 
tecostal  outpouring,  he  expressly  declared,  with  em- 

»  1  Pet.  2:8.  2  !  pet.  4:5,6. 

»  Not  "the  day"  (i  Pet.  2:  12).  The  passage  refers  to  the 
great  truth  that  every  sin,  even  "an  idle  word,"  has  "a  day  of 
judgment. " 

4  1  Pet.  1:  2,  11,  22,  and  generally  the  passages  relating  to 
judgment. 


n8    The  Foundation  and  the  Superstructure 

phasis,  that  that  outpouring,  according  to  prophecy, 
was  "upon  all  flesh, "  and  had  been  shed  forth  from  the 
right  hand  of  God  after  the  exaltation  thereto  of  the 
Lord  Jesus.1  And  in  his  Second  Epistle,  obviously 
referring  to  our  dual  birth,  through  Christ  and  the 
Spirit,  St.  Peter  announces  that  our  Lord's  "Divine 
Power  hath  given  us  all  things  that  pertain  unto  Life 
and  Godliness,"  or  hath  given  us  both  Life  and  the 
Spirit.  And  he  urges  us,  in  addition,  not  to  forget 
that  we  have  been  purged  from  our  old  sins,  but  to  make 
our  calling  and  election  sure;  warning  us  that  he  him- 
self had  seen  as  an  eye-witness  the  power  and  coming 
of  the  Lord  Jesus  Christ  in  majesty,  at  the  transfigura- 
tion,2— in  other  words,  His  Second  Advent  as  the 
Judge  of  all  the  earth;3  while  from  the  sure  word  of 
prophecy,  made  more  sure  by  his  personal  vision,  he 
cites  examples  to  illustrate  the  certainty  of  the  con- 
stant judgment  upon  men  according  to  their  deeds;  or 
that  the  judgment  is  very  far  from  being  delayed  unto 
another  life,  but  cometh  quickly,  even  here  and  now, 
without  lingering  or  slumbering;  yea,  "in  their  destroy- 
ing surely"  being  "destroyed;  suffering  wrong  as  the 
hire  of  wrongdoing."  4  And  St.  Peter  himself  is  care- 
ful to  declare  the  consistency  of  his  own  teaching  with 
that  of  St.  Paul;  although,  he  says,  men  wrest  the 
words  of  the  latter,  as  they  do  the  other  scriptures, 

»  Acts  2:  16,  17,  33.  2  2  Pet.  1:  3,  9,  10,  16. 

3  See  Matt.  16:  27,  28.  Attended  by  the  law  and  the  prophets, — 
"the  word  that  I  have  spoken,"  which  shall  judge  us  in  this  last 
day; — so  was  He  seen  of  St.  Peter.     See  2  Pet.  2  :  3. 

4  2  Pet.  2  :  1,  3,  17,  etc.  The  true  idea  of  2  :  9  (to  which  2 :  4  and 
3:  7  correspond,  when  properly  translated,  telling  of  present  judg- 
ment) is,  "to  keep  the  unrighteous  during  (not,  unto)  a  day  of 
judgment  to  be  punished" — i.  e.,  punished  "/or  a  judgment  of  a 
great  day"  (Jude  6).     See  §§  10,  82,  and  82(a). 


Agreement  of  Writers  119 


unto  their  own  destruction.1  The  truth  of  this  finds 
illustration  in  allegations  of  Pauline  and  Petrine  doc- 
trinal contentions,2  (in  spite  of  St.  Peter's  express 
statement  of  the  harmony  of  views  between  him  and 
his  "beloved  brother  Paul,")  as  well  as  in  the  general 
inability  of  readers  to  recognise  the  exact  consonance 
of  the  utterances  of  St.  James  with  those  of  St.  Paul; 
owing  in  both  cases  to  the  gross  misconstructions  which 
have  been  put  upon  the  latter's  words  in  particular,  and 
also  upon  those  of  the  other  two  writers. 

§62.  Supernatural  Agreement  of  New  Testa- 
ment Writers. — For  special  reasons  there  should  be 
given  one  more  example  of  the  wonderful  accord  of  the 
several  sacred  authors  in  the  deep,  supernatural  teach- 
ing of  the  Christian  scheme.  Like  the  apostles  Peter 
and  James,  St.  John  also  was  an  humble,  ordinary 
fisherman;  and  if  we  may  judge  by  his  frequent  crudi- 
ties of  expression,  and  his  occasional  awkwardness — 
shall  I  say  puerility? — of  style,  was,  in  an  intellectual 
point  of  view,  although  so  highly  spiritual,  the  least 
gifted  of  the  unlettered  three.  And  yet,  in  everything 
that  he  says,  we  recognise  how  perfectly  in  line  he  is 
with  the  deep  and  wondrous  revelations  received  by 
him  from  our  Divine  Master,  and  with  the  profound 
reasonings  of  St.  Paul.  And  in  everything  there  is  the 
same  correspondence  with  the  Christian  scheme  as 
above  set  forth.  Indeed,  it  is  from  his  writings,  crude 
and  often  self-contradictory  as  they  appear,  that  are 
to  be  gathered  some  of  the  plainest  of  the  consistent 

1  2  Pet.  3:  15,  16. 

2  St.  Paul's  difference  with  St.  Peter  in  Gal.  2  ch.  was  avowedly 
not  about  doctrine,  but  of  practices  which  he  feared  would  tend 
to  the  compromise  of  doctrine. 


i2o    The  Foundation  and  the  Superstructure 


enunciations  of  deep  Christian  truth.  In  language 
which  should  have  prevented  the  prevalence  of  false 
ideas,  and  most  often  in  the  very  words  of  the  Master, 
he  declares  Jesus  to  be  the  Life  of  the  world,  through 
whom  alone  men  are  divinely  born,  or  given  a  new 
Life,  even  when  unwilling  to  receive  Him  for  a  Saviour ; x 
that  His  lifting  up  did  draw  all  men  unto  Him,  and 
save  the  world ; 2  that  without  this  Sacrifice  of  His 
Flesh  and  Blood  men  could  not  have  Life;  but  that 
with  it  we  have  everlasting  Life,  and  shall  be  raised 
up  at  last;3  and  that  when  His  Sacrifice  was  made, 
and  His  Work  was  done,  it  then  became  the  proper 
thing  for  Him  to  go  away,  and  leave  the  earth  altogether 
in  His  Body  which  had  been  offered  in  Sacrifice;  for 
the  reason  that  no  Sacrifice  of  that  Body  would  any 
more  be  necessary.  The  one  Sacrifice  having  done  all 
for  sinners  which  could  be  done  by  sacrifice,  and  the 
work  of  free  cleansing  being  accomplished,  the  Sacrifice, 
the  apostle  tells  us,  must  cease  and  be  removed,  in 
order  that  the  Spirit  who  guides,  instead  of  pardoning 
or  atoning,  may  come.4 

§  63.  Unlettered  Disciples  Taught  by  Inspiring 
Spirit. — In  accordance  with  this  profound  teaching, 
given  us  from  the  lips  of  the  Master  by  His  unlettered 
disciple,  who  must,  indeed,  have  had  all  things  brought 
to  his  recollection  by  the  inspiring  Spirit, — a  teaching, 
in  fact,  so  utterly  out  of  the  ordinary  run  of  men's 
thoughts,  that  most  Christians  do  not  even  yet  seem  to 
have  arrived  at  its  meaning,5 — in  the  apostle's  First 

»  John  1 :  4,  9,  11-13,  29,  33;  6:33,39,50-58;  5:23.  1  John  2: 
2,  29,  etc. 

2  John  12:  32,  33;  3:  14,  17- 

3  John  6:  32-63.  «  John  16:  7-16. 

s  How  quickly  would  alleged  priestly  sacrifices  of  the  Body  of 


Disciples  Taught  by  Spirit  121 


Epistle  he  tells  first  "of  the  Word  of  Life, "  even  as  he 
tells  first  in  his  Gospel  of  the  Word  of  God  who  is  the 
Life  of  men;  and  then  he  proceeds  to  tell  of  the  uni- 
versality of  sin,  and  proclaims,  "that  we  have  passed 
from  Death  into  Life,"1  or  from  Darkness  into  Light, 
through  Jesus  Christ  the  Righteous,  whose  Blood 
cleanseth  us  from  all  sin;2 — in  other  words,  that  the 
great  work  of  begetting  new  Life  in  men  had  been 
wrought  out  solely  by  His  righteous  Life  and  atoning 
Death.  And  the  apostle  does  not  leave  the  free  recep- 
tion by  all  of  the  new  Life  to  inference,  even  as  he  had 
not  done  in  his  Gospel;  but  declares  "Jesus  Christ  the 
Righteous"  to  be  "a  Propitiation  for  our  sins;  (adding, 
lest  his  pronoun  should  be  taken  in  a  limited  sense,) 
and  not  for  ours  only,  but  also  for  the  whole  world."  3 
And  in  addition  to  thus  showing  how  "God  hath  sent 
His  only  begotten  Son  into  the  world,  that  we  might 
live  through  Him, "  4  he  proclaims  that  we  have  received 
also  the  Spirit;  the  need  for  man  to  be  born  of  which 
he  had  recorded  in  his  Gospel  from  the  lips  of  the 
Master;  and  that  the  annointing  of  the  Holy  One 
which  we  have  thus  received  abideth  in  us  for  our 
guidance ;  and  that  we  have  the  proof  in  the  righteous- 
ness within  us,  and  are  therefore  sons  of  God  ;  although 
"the  world,"  he  says, — an  expression  which  is  large 
enough  to  include  ourselves  and  all  men,  and  would 
seem  to  designate  "the  old  man"  of  St.  Paul, — does 
not  know  that  which  is  thus  of  the  holy  God.5     It  can 


Christ  cease,  if  they  had! — yea,  and  some  other  "churchly"  notions 
also! 

1  1  John  3:  14.  2  i  John  i:  5-10. 

»  1  John  2:   1,  2.  *  1  John  4:  9. 

*  1  John  2:  3-5,  20,  2i,  27,  29;  3:  1,  2,  6-10,  14,  19,  24;  4:  7,  8, 
13,  16;  5:  10,  11. 


i22    The  Foundation  and  the  Superstructure 


hardly  designate  exclusively  those  who  are  unbelievers 
in  the  Christian  religion.  For,  in  point  of  fact,  un- 
believers undoubtedly  show  themselves  by  the  good 
that  is  in  them,  and  are  declared  in  the  Bible,  to  be 
the  sons  of  God  ;  and  they  often  also  recognise  the  fact ; 
as  in  the  case  of  the  Greek  poet  of  whom  St.  Paul 
speaks.1  For,  certainly,  the  same  logic  applies  to 
them  as  to  Christians.  And  so  St.  John  says,  "If  ye 
know  that  He  is  righteous,  ye  know  that  also  every  one 
that  doeth  the  righteousness  has  been  begotten  of 
Him."2  But  of  course,  with  unbelievers,  as  with  us, 
"the  old  man"  of  the  heart,  not  having,  like  its  oppo- 
nent the  new  man,  the  inward  proof,  and  having  no 
capacity  for  recognising  externally  that  which  is  of 
God,  does  not  know,  even  as  St.  John  says,  the  Son 
of  God,  but  in  every  case  dares  to  keep  up  blindly  his 
bitter  struggle  for  the  mastery  over  the  will,  until  he 
meets  his  final  death.3 

§  64.  Agreement  of  John  with  Jesus. — As  to 
"the  world"  then,  or  the  old  man  within  us  all,  St. 
John  teaches,  that  just  as  all  goodness  is  of  God,  and 
manifests  the  doer  to  be  born  of  Him,  or  that  He  had 
given  him  Life  for  Death,  so,  the  evil  deeds  of  a  man 
manifest  him  to  be  a  child  of  the  devil.  Hence,  while 
the  sacred  writer  proclaims  all  mankind,  notwithstand- 
ing their  wickedness,  to  be  equal  sharers  in  the  pro- 

1  Acts  17:  28. 

*  1  John  2:  29.  See  3:  24;  4:  13,  etc.  "The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  children  of  God.  "  Rom.  8 :  16. 
"Hereby  know  we  that  we  abide  in  Him,  and  He  in  us,  because 
He  hath  given  us  of  His  spirit. "     1  John  4:  13. 

^  "And  the  Life  was  the  Light  of  men.  And  the  Light  shineth 
in  the  Darkness;  and  the  Darkness  hath  not  taken  it  in."  John 
1:4,  5.     See  3:19.      1  Cor.  2:14. 


John  and  Jesus  123 


pitiation  made  by  Him  who  came  to  die  for  all  sinners, 
and  to  have  received  the  anointing  of  the  Spirit,  yet 
is  he  just  as  explicit  in  declaring  them,  because  of  that 
wickedness,  to  be  children  of  the  devil.1  In  this  teach- 
ing the  disciple  follows  the  Master;  our  Lord  having 
Himself  called  the  devil  the  father  of  lying,  and  the 
Jews  the  children  of  the  devil,  even  while  He  admitted 
them  to  be  children  of  Abraham,  and  recognised  all 
men  to  be  children  of  God.2  ' ' For  the  tree  is  known  by 
its  fruit";  and  even  if  the  dual  nature  of  mankind  had 
not  been  thus  authoritatively  revealed,  the  fact  and 
its  universality  should  be  of  common  knowledge.  For 
our  daily  experience  confirms  St.  John  in  showing  all 
men  to  be  sinners,  and  that  if  any  deny  it  in  respect  of 
themselves,  they  are  self -deceived,  and  the  truth  is  not  in 
them.3  And  yet,  on  the  other  hand,  because  love  is 
of  God,  when  we  love  one  another,  to  use  St.  John's  own 
words,  "we  know  that  we  have  passed  from  Death  into 
Life,  (or,  are  'born  again,'  even)  because  we  love  the 
brethren."  Most  reasonably,  therefore,  the  inspired 
apostle  proclaims,  that,  not  merely  the  converted,  not 
merely  the  baptised,  but  "every  one  that  loveth  is  born 
of  God,  and  knoweth  God."4  When  accordingly  we 
read  in  the  apostle's  writings,  and  in  his  statements  of 
our  Lord's  words,  the  expression  "the  world, "  it  would 
be  well  to  look  within  ourselves,  as  well  as  to  the  world 
without.  Do  we  wonder,  so  looking,  that  "the  old 
man,"  or  "the  world"  within  us,  cannot  receive  the 
Comforter,  before  whose  terrible  judgments  it  has  such 
reason  to  tremble  ? s     Or  that  our  Saviour,  who  desired 

«  1  John  3:  6-10.        2  John  8:  37-44,  56.         *  1  John  1:  8,  10. 
1  1  John  4:  7,  8;  3:  14.     It  follows,  that    every  one  that  loveth 
is  born  of  Water  and  the  Spirit. 

s  John  14:  17;  16:  8.     Heb.  10:  26-31. 


i24    The  Foundation  and  the  Superstructure 


of  all  things  the  old  man's  destruction,  refused  to 
pray  for  "the  world,"  although,  in  the  ordinary  sense, 
it  was  "the  world  "  which  He  came  not  to  condemn,  but 
to  save.1  Instead,  He  prayed  only  for  them  which  had 
been  given  Him ; 2  even  for  the  new,  holy  sons  cf  God 
about  to  be  begotten  through  Him.3 

§  65.  John,  and  the  Unpardonable  Sin. — And 
this  brings  us  to  one  more  point  in  this  ordinary  fish- 
erman's most  extraordinary,  supernatural  adherence  to 
the  Christian  scheme,  however  profound  its  details.4 
I  refer  to  his  many  allusions  to  the  Unpardonable  Sin — 
the  Sin  unto  Death — for  which,  following  the  Master, 
he  would  not  bid  us  pray.  In  giving  our  Saviour's 
prayer  above  referred  to,  distinguishing  between  "the 
world"  and  those  who  were  His  own,  the  apostle  thus 
records  what  Jesus  declared  of  His  representative 
disciples,  and  tells  how  He  afterwards  extended  His 
prayer  to  those  who  were  to  believe  in  Him  through  their 
word.5  Jesus  said,  "I  have  given  them  thy  word; 
and  the  world  hath  hated  them,6  because  they  are  not 
of  the  world,  even  as  I  am  not  of  the  world.  I  pray 
not  that  thou  shouldest  take  them  away  (or,  lift  them) 
from  the  world,  but  that  thou  shouldest  keep  them 
from  the  evil  (one).7  They  are  not  of  the  world,  even 
as  I  am  not  of  the  world.8     Sanctify  them  through 

«  John  3:  17.  2  John  12:  31,  32. 

3  John  3:  3,  5.     Eph.  1:5,  10.     1  Pet.  1:3,  23.     Jas.  1:18. 

*  Are,  in  general,  "the  wise"  equal  to  it  even  nowadays? 

'  John  17:  20. 

«  "  It  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me. "  Rom. 
7:  17.     See  context  as  to  the  war  between  the  flesh  and  the  spirit. 

»  Lit.  "the  evil."  Does  the  article  refer  back  to  "the  world," 
and  should  it  be  translated  "that"? 

»  This  repetition,  and  the  continual  dwelling  upon  "the  world." 


John,  and  the  Unpardonable  Sin       125 


(or,  by) l  thy  truth:  thy  word  is  truth."  2  That  is  to 
say,  in  compliance  with  the  divine  will,  Jesus  in  His 
human  nature  will  not  pray  of  course  for  the  world 
within  us;  nor  again  that  coercive  power  from  on  High 
shall  determine  the  exaltation  of  His  people,  or  even 
their  divorce  from  the  old  man  within,  through  the 
latter's  compulsory  destruction.  This  had  been  in 
substance  the  devil's  wily  appeal  to  the  merciful  heart 
of  the  Redeemer  in  His  human  nature  on  the  mountain 
of  temptation;  and,  if  listened  to,  would  have  given 
Him  indeed  the  kingdoms  of  the  world,  but  a  very 
miserable  glory  of  them ; 3  even  the  mockery  of  a  king- 
dom of  slavish  machines.  But  in  the  place  of  this 
enforced  sanctification,  the  will  of  the  true  Father  of 
sovereign  children  is,  to  allow  them  to  fight  their  own 
battle  with  "the  world,"  whether  the  world  within  or 
the  world  without,  and  to  have  all  the  glory  of  their 
victory;  and  to  that  end  only  to  become  sanctified 
through  the  instrumentality  of  God's  word  of  truth, 
even,  that  is  to  say,  through  their  own  faith  in  that 
word.4     They  must  not  be  coercively  taken  from  the 

would  seem  to  imply  a  special  signification  in  the  phrase  to  which 
attention  would  be  called — "that  evil  one." 

»  It  is  the  instrumental  sense  of  the  Greek  preposition  which  is 
intended;  as  shown  also  by  verse  20;  "the  word"  and  "the  truth" 
having  here  the  same  meaning. 

2  John  17  :  14-17. 

3  Matt.  4:  8-10. 

4  The  guiding  resources  of  the  Spirit  must  of  course  not  be  ig- 
nored. For  "it  is  the  Spirit  that  beareth  witness,  because  the 
Spirit  is  the  truth. "  1  John  5:6.  "  Ye  are  of  God,  little  children, 
and  have  overcome  them :  because  greater  is  He  that  is  in  you,  than 
he  that  is  in  the  world.  They  are  of  the  world:  therefore  speak 
they  from  that  world,  and  the  world  heareth  them.  We  are  of 
God  :  he  that  knoweth  God  heareth  us ;  he  that  is  not  of  God  heareth 
us  not.  By  this  we  know  the  spirit  of  truth,  and  the  spirit  of  error." 
1  John  4:  4-6.     See  John  8:  32. 


126    The  Foundation  and  the  Superstructure 

world,  but  must  themselves  cast  out  the  world,  fighting 
the  old  man  within,  even  to  his  death. 

§  66.  The  Purpose  of  Judgment. — To  the  same 
effect  St.  John  records  Him  to  have  said,  let  us  re- 
member, after  declaring  the  purpose  of  "all  judgment" 
to  be,  "that  all  (men)  may  honour  the  Son,  even  as 
they  honour  the  Father,"  as  follows:  "I  can  of  mine 
own  self  do  nothing:  as  I  hear,  I  judge:  and  my  judg- 
ment is  just ;  because  I  seek  not  mine  own  will,  but  the 
will  of  Him  that  hath  sent  me. " 1  And  this,  once  more, 
is  the  very  gist  of  the  statement  of  Jesus,  as  told  by  St. 
John,  that  He  Himself  in  the  Body  must  depart,  in 
order  that  the  One  who  is  the  unpardoning  Reprover  of 
sin,  even  the  Holy  Spirit,  may  assume  His  office  in 
guiding  men  heavenward;2  or  that,  sacrifice  having 
done  all  it  properly  could  without  interfering  with  the 
divinely  bestowed  free-will  of  man,  thenceforth  man's 
divine  sovereignty  must  be  carefully  guarded ;  and  that 
accordingly  it  becomes  man's  honourable  privilege  to 
conquer  the  warring  child  of  the  devil  within  him; 
thus  making  the  existence  of  any  Sinfulness  of  the 
sovereign  will  unpardonable,  and  leaving  to  the  Divine 
Judge  the  exercise  of  unavoidable  Judgment  according 
to  the  facts,  or  as  He  hears.  As  it  is  said  in  the  Epistle 
to  the  Hebrews  to  the  same  effect,  "For  if  we  sin  of 
free-will,"  now  that  we  have  a  re-created  Life  which 
knows  the  truth,3  "there  remaineth  no  more  sacrifice 
for  sins,  but  a  certain  (or,  some)  fearful  reception  of 
Judgment,  even  a  fierceness  of  fire,  which  shall  devour 
the  adversaries";  i.  e.  shall  devour,  instead  of  pardon, 
the  children  of  the  devil.4  The  sins  that  have  developed, 

i  John  5:  22,  23,  30.  2  John  16:  7-13. 

'  1  John  5:  19,  20;  2:  20,  21,  27;  3:  24;   John  1 :  14,  16,  17. 

4  Heb.  10:26,27.     The  Greek  "some,  "  or  "a  certain  amount  of," 


The  Unpardonable  Sin  127 


and  are  past,  are  as  the  fruit  of  a  corrupt  tree,  even 
what  the  evil  heart  has  brought  forth ; l  and  are  as  the 
heavy  burden  borne  for  us  by  the  Son  of  man.  To 
extend  the  cleansing  benefits  of  sacrifice,  however,  to 
present  Sinfulness,  could  not  be  without  infringing 
upon  the  sovereignty  of  the  will ;  and  therefore  for  the 
evil  heart  itself,  for  the  corrupt  tree,  there  must  be  no 
sacrifice,  but  judgment;  or  the  substituted  coming  of 
the  Reprover  for  the  Sacrificer;  even  the  Second 
Advent,  with  all  the  rigorous  justice  of  the  holy  God, 
extending  even  to  an  idle  word.2 

§  67.  The  Church  and  the  Unpardonable  Sin. — 
Another  allusion  by  our  Lord  to  the  Unpardonable 
Sin,  which  St.  John  records,  is  interesting  as  showing 
the  exclusively  persuasive  character  of  the  instrument- 
alities of  the  organised  Church  in  the  eye  of  its  great 
Founder.     For  Jesus  plainly  tells  us  that,  on  the  one 

indicates  no  unlimited  judgment,  but  one  proportioned  to  the 
case.  It  is  not,  it  may  be  added,  certain  in  the  sense  of  sure,  al- 
though, of  course,  the  judgment  is  sure. 

1  These,  let  us  not  forget,  are  the  expressions  used  by  our  Lord 
Himself  in  explaining  the  distinction  between  the  sins  against  the 
Son  of  man  and  the  sin  against  the  Holy  Ghost.  The  heart  that 
could  blaspheme  what  Jesus  was  doing  by  the  Spirit  of  God  as 
being  done  by  Beelzebub,  must  be  judged ;  for  it  cannot  be  pardoned. 
But  the  actual  words  uttered  are  pardonable,  and  are  expressly  said 
to  be  spoken  against  the  Son  of  man  (Matt.  12:31-37).  If  what  has 
been  done  were  not  pardonable,  man  would  be  helpless.  But  the  cor- 
rupt tree  that  keeps  producing  evil  fruit  requires  judgment.  What 
a  simple  matter  this,  which  "  the  wise,"  for  all  the  long  centuries, 
have  not  been  able  to  explain!  When  understood,  we  find,  as 
usual,  "the  simplicity  that  is  in  Christ";  but  we  recognise,  none 
the  less,  how  profound  and  supernatural  are  these  repeated  and 
always  consistent  utterances  of  Holy  Writ,  so  many  in  number, 
and  given  to  us  by  such  men  as  publicans  and  fishermen! 

2  Matt.  12:  24,  27,  28,  36,  37. 


i28    The  Foundation  and  the  Superstructure 


hand,   there  is  gladly  ratified  in   Heaven1   whatever 
success  men  may  have  in  persuading  one  another  to  get 
rid  of  their  Sinfulness,  and  that,  on  the  other,  the  same 
ratification  will  be  rigidly  given  to  their  failure.     "Of 
whomsoever  ye  may  loose  (or,  get  rid  of) 2  their 3  sins, 
they  are  loosed  (or,  gotten  rid  of)  unto  them;  and  of 
whomsoever  ye  may  retain  (them),  they  are  retained.4 
These  words  were  uttered  by  our  Lord  when  He  sent 
forth   His   disciples   to   their   great   persuasive   work; 
and  to  assist  them  therein  they  received  from  Him  a 
special  gift  of  the  Holy  Spirit, — that  is  to  say,  of  that 
same  Spirit  who  comes  to  guide  us  into  all  truth.     In 
fact,  it  is  particularly  noticeable  in  what  an  entirely 
subordinate  position  St.  John,  the  apostle  nearest  to 
our   Lord,  places,  in   all   his  writings,   the  rites  and 
ceremonies  of  external  religion.     For  that  matter,  not 
once  is  even  Christian  Baptism,  or  the  Lord's  Supper, 
or  Confirmation  mentioned  by  this  apostle;  although 
men  in  the  materialistic  spirit  of  ecclesiasticism  have 
endeavoured  to  bend  from  their  proper  meaning  the 
parabolic  words  which  he  records,  telling  of  the  neces- 
sity of  the  new  birth,  and  of  the  Sacrifice  of  the  Flesh 
and  Blood  of  the  Redeemer  for  the  world's  Life.     The 
apostle  seems,  indeed,  to  be  so  thoroughly  engrossed 
with  the  weightier  matters  of  Mercy  and  Judgment  and 
Faith, — that  is,  in  holding  forth  to  men  the  Gospel  of 
their  Salvation  from  Death,  and  in  warning  them  of 
the   consequences   in    that   prolonged   Second    Death 

i  Luke  15:  10,  with  context. 

2  The  derivative  meaning  is  send  away  or  get  rid  of.  It  is  trans- 
lated suffer  in  Matt.  3:  15:  19-  I4;  23:  13  (14).  Mk.  1:  34; 
5:  19,  37;  7:  12;  10:  14;  11:  16,  etc.;  also  to  leave,  let,  let  alone, 
etc.,  in  many  passages;  and  remit  or  forgive  in  others.  But  the 
idea  here  is  to  get  freed  from. 

3  Lit.  the.  «  John  20:  22,  23. 


Persuasive  Powers  of  Church         129 


which  awaits  all  Sinfulness, — that  he  utterly  ignores 
the  rites  and  ceremonies  of  the  organic  Church,  how- 
ever useful  and  indispensable  they  may  be  for  their 
proper  purpose. 

§  68.  The  Persuasive  Powers  of  the  Church. — 
Still,  in  John  20:  22,  23,  just  above  quoted,  St.  John 
emphasises  from  our  Lord's  lips  the  importance  to 
men  of  the  persuasive  powers  of  the  Church.  Alas, 
that  the  craving  spirit  of  ecclesiasticism,  pursuing  its 
wonted  tendencies  as  exhibited  the  world  over  through 
all  history,  and  in  all  forms  of  religion,  should  have 
dared  to  abuse  to  its  purposes  this  and  other  similar, 
most  awful  passages;  and,  as  though  utterly  failing  to 
tremble  at  the  solemn  responsibilities  therein  imposed 
upon  every  individual  in  respect  of  his  brother's  soul, 
should  be  chiefly  zealous  to  derive  from  the  passages 
some  extraordinary,  supernatural  powers  to  be  exer- 
cised by  the  few  over  their  fellows,  which  might  gratify 
human  pride,  or  further  human  ambition.  That  how- 
ever it  was  not  the  intention  of  the  Divine  Speaker  to 
make  of  these  words  of  fearful  warning  in  any  respect 
an  exclusive  ministerial  commission,  or  a  grant  of 
exclusive  official  power,  but  that  they  were  spoken  to 
us  all,  through  the  apostles  as  our  common  representa- 
tives, although,  in  the  connection,  intended  to  stimulate 
on  this  particular  occasion  the  ministry  more  especially 
to  a  zealous  discharge  of  their  sacred  office,  is  made 
evident  by  their  universal  application  in  the  eighteenth 
chapter  of  St.  Matthew.  For  therein  Jesus,  pursuing 
the  great  subject  of  which  He  had  been  speaking,  to 
wit,  the  duty  of  each  individual  to  do  all  that  he  can  to 
seek  out  and  to  save  that  which  is  perishing  no  matter 

how  humble  it  may  be,  particularly  including  in  his 
9 


130    The  Foundation  and  the  Superstructure 


efforts  the  spiritual  welfare  of  little  children,  goes  on 
to  bid  any  member  of  any  "congregation,"  who 
has  an  offending  brother, — His  more  immediate  re- 
ference being  naturally  to  the  synagogues  of  His 
day,  and  to  His  Jewish  disciples  as  members  of  one 
or  other  of  those  synagogues,1 — first  to  use  his  in- 
dividual powers  of  persuasion  to  induce  the  erring 
brother  to  repent,  speaking  to  him  alone,  or  pri- 
vately. If  success  attends  the  private  effort,  it  is 
well;  as  it  is  said,  "Thou  hast  gained  thy  brother." 
But  if  not,  then  the  Master  bids,  "Be  a  little  more 
open  in  thy  efforts.  Seek  the  aid  of  others;  but, 
in  the  beginning,  only  one  or  two  more" ;  thus  ad- 
ding the  influence  of  others  to  thine  own; — as  it  is 
said,  that  "every  word  may  be  established,"  or  gain 
force.  "If  the  second  attempt,  however,  also  prove 
a  failure,"  Jesus  continues,  "give  up  the  secret 
and  semi-secret  methods  altogether,  and  try  pub- 
licity. Tell  it  to  the  congregation.  Bring  everybody 
now  you  can  to  your  aid."  For  who  has  not  ex- 
perienced the  wonderful  power  and  influence  of  num- 
bers? And  to  this  power  and  influence  Jesus  also 
joins  a  promise.  "I  say  unto  you,  that  if  two  of 
you  shall  agree  on  earth  as  touching  anything  that 
they  shall  ask,  it  shall  be  done  for  them  of  my  Father 
who  is  in    Heaven.      For    where    two    or    three   are 

1  The  Greek  sunagoge  (synagogue)  literally  means  "a  gathering 
together, "  and  therefore  corresponds  in  signification  with  the 
Greek  ekklesia  twice  used  in  Matt.  18:  17,  which  also  means  "a 
congregation. "  That  it  so  means  in  that  passage,  or  has  its 
proper  sense,  is  obvious  from  the  context,  and  because  there  is  no 
reason  why  it  should  suddenly  change  its  sense  from  the  exclusive 
one  which  it  always  previously  had.  Matt.  16:  18  and  18:  17  are 
the  first  times  in  all  history  that  the  translation  ' '  church  "  was 
prematurely  forced  upon  the  word.  It  was  much  later  when  it 
acquired  that  meaning. 


Individual  and  Congregation  131 


gathered    together   in    my  name,   there   am  I  in  the 
midst  of  them."  * 

§  69.  Efforts  with  Individual  and  Congrega- 
tion.— Observe  particularly  in  all  this  how  our  efforts 
are  directed  to  move  on  to  an  exhaustive  climax  of 
numbers.  The  individual  is  commanded  first  to  use 
his  own  powers  with  the  offending  brother  in  a  private 
manner,  or  to  go  to  him  "alone."  Then  to  try  "one 
or  two  more."  And  then  the  whole  congregation. 
What  an  anti-climax  we  should  make  of  it,  if,  in  the 
face  of  what  is  expressly  said,  or  of  our  own  arbitrary 
will,  we  should  interpret:  First,  alone;  then,  one  or 
two  more;  and  then,  these  methods  failing,  go  back 
to  one  again — a  priest!  And  after  that,  the  interpre- 
tation is,  or  without  resorting  to  the  public  method 
at  all,  that  there  is  no  more  to  be  done !     For  the  priest 

1  Nothing  better  demonstrates  the  folly  of  those  who  do  not 
regularly  attend  the  public  services  of  the  Church,  on  the  fallacious 
ground  that  they  can  as  well  serve  God  at  home.  In  addition  to 
their  actual  disobedience,  instead  of  "serving  God,"  they  deprive 
themselves  both  of  the  great  power  and  influence  of  numbers  and 
of  the  unfailing  promise  of  Jesus.  They  cannot  afford  thus  to 
rely  on  their  own  unaided  efforts.  At  best,  we  do  not  serve  God 
as  we  ought;  and  why  should  we  disregard  the  aid  which  God  Him- 
self affords  to  those  who  will  voluntarily  seek  therefor?  Is  it  not 
braving  greater  judgment  and  a  longer  hell?  Hear  again  from  the 
inspired  text:  "And  let  us  consider  one  another  to  provoke  unto  love 
and  good  works;  not  forsaking  the  assembling  of  ourselves  to- 
gether, as  the  custom  of  some  is,  but  exhorting  (one  another); 
and  so  much  the  more,  as  ye  see  the  day  {i.e.,  of  triumph)  drawing 
nigh. "  That  is,  instead  of  relying  on  our  own  unaided  efforts 
because  we  are  becoming  better  men,  let  us  speed  the  day  of  tri- 
umph, by  redoubling  the  seeking  of  mutual  aid,  the  more  we  feel 
the  exhilarating  approach  of  that  day; — as  St.  Peter  says,  "looking 
for  and  speeding  the  coming  of  the  day  of  God,"  even  to  "each 
man  in  his  own  order."  Heb.  10:  24,  25.  2  Pet.  3:  12.  1  Cor. 
IS--    23. 


132    The  Foundation  and  the  Superstructure 


— one  man — makes,  it  is  said,  our  Lord's  congregation 
or  so-called  church, — His   "assembly"  or   "gathering 
together ! ' '     And  yet  His  explanatory  phrase  is,  "  where 
two  or  three  are  gathered  together";  and  even  this  il- 
lustrates really   but  the   preliminary  or  semi-private 
method,   before  the  final  resort  to  the  congregation. 
And  it  is  for  this  last  public  and  open  appeal  that 
ecclesiasticism  would  substitute  but  one  man !    And 
that  one  man,  moreover,  in  the  strictest  privacy,  or 
again  "  alone" !   Nay,  not  even  this;  for  observe:    Our 
Lord  directs  the    offended  to  do  the  telling  to  the 
congregation,  and  thereby  openly  expose  the  offender. 
Not  so  ecclesiasticism;    which  says  nothing  at  all  of 
the  offended ;  declaring  instead,  that  the  offender  it  is 
— the  very  one  who  would  not  listen  when  expostu- 
lated with  alone,  or,  thereafter,  by   the  one  or  two 
more — who  shall   now  voluntarily,   though  still  per- 
verse, proceed  to  do  the  telling! — not,  however,  to  the 
congregation,  according  to  the  words  of  the  command, 
but  to  some  priest  of  his  own  selection !     What  an  anti- 
climax! did  I  say?     In  truth,  what  a  farce!     And  the 
farce  is  made  of  the  words  of  the  Lord  Himself !    The 
offended,  in  the  face  of  the  Master's  words,  is  to  cease 
his  efforts  to  save  his  brother;  and  thereupon  the  per- 
verse brother,  who  persists  in  his  offending,  is  to   take 
the  matter  up,  and,  substituting  a  secret  confabulation 
writh  his  selected  priest,  get  off  from  being  regarded 
"as  an  heathen  man  and  a  publican."1     Verily,  as 
against  our  Lord  Himself,  what  is  it  that  ecclesiasticism 
will  not  dare?  what,  as  against  common  sense,  that  it 
will  not  assume  and  assert  to  gain  its  ends?     Quite 
different  from  this,  the  idea  of  our  Lord  is,  to  urge,  and 
keep  urging,  each  individual  soul  into  personal,  re- 

1  Or,  more  strictly,  "as  the  Gentile  and  the  publican. " 


Individual  and  Congregation  133 


sponsible  action  to  save  a  perishing  brother ;  first  incit- 
ing him  to  assume  the  responsibility  alone,  as  good 
policy  would  dictate,  then  to  stir  up  one  or  two  more, 
and  at  last  the  whole  congregation, — even  the  congrega- 
tion of  which  himself  and  the  offending  "brother" 
are  members.  And  Jesus  Himself,  let  me  repeat, 
expressly  explains  His  meaning;  telling  us,  at  the  same 
time,  and  in  immediate  connection,  of  the  power  of 
numbers,  when  they  act  together,  in  humble  dependence 
upon  Heaven,  to  accomplish  a  definite  purpose;  and 
of  His  aiding  presence  with  them.  And  it  is  because 
thereof  that  He  would  stimulate  the  private  soul,  the 
individual,  to  constant  holy  endeavour,  or  never  to 
give  up  while  there  is  hope.  And  of  priests,  or  of 
"the  Church"  as  an  official,  authoritative  body,  (or 
otherwise  than  of  a  separate  congregation  thereof,) 
or  of  any  "representative"  of  the  Church,  He  says 
nothing  at  all.  And  here  note,  how  well  St.  Peter,  to 
whom  similar  words  to  those  presently  to  be  quoted 
had  been  spoken,  and  who  now  heard  them  again  ad- 
dressed to  all,  understood  the  matter,  and  the  constancy 
of  effort  required  of  all.  Earnestly  he  inquires,  ' ' Lord, 
how  oft  shall  my  brother  sin  against  me,  and  I  forgive 
him?  till  seven  times?"  And  note  also  the  unabated 
persistency  of  effort  implied  in  the  Master's  answer; 
and  how  binding  it  is  upon  every  one,  whether  apostle, 
bishop,  presbyter,  or  layman: — "Jesus  saith  unto  him, 
I  say  not  unto  thee,  Until  seven  times;  but,  Until 
seventy  times  seven."  And  He  followed  up  His 
answer  by  a  parable,  wherein  He  reveals  to  us  that  the 
unforgiving  shall  never  escape  from  the  prison  of 
judgment,  or  from  "the  tormentors, "  until  what  is  due 
to  our  heavenly  Father  shall  be  fully  paid;  in  other 
words,  that  we  shall  not  be  delivered  from  evil,  but 


i34  The  Foundation  and  the  Superstructure 


shall  only  be  forgiven,  just  as  we  forgive,  until  our 
perfection  shall  be  like  that  of  the  Father  Himself.1 
And  thus  we  perceive  once  more,  how,  both  unto  the 
human,  would-be  absolver,  and  him  whom  he  vainly 
strives  authoritatively  to  absolve,  the  unpardonable 
sin  still  remains,  while  existing,  wholly  unpardonable ; 
and  that  with  both  the  one  and  the  other  the  only 
effectual  absolution  lies  in  the  attainment  of  perfection 
— even  in  the  final  death  of  "the  old  man"  or  "the 
evil  one"  within;  thus  causing  the  individual  to  cease 
altogether  to  be  "the  child  of  the  devil,"  and  to  be 
wholly  and  alone  "the  child  of  God." 

§70.     "Binding  and  Loosing,"  Spoken  to  Con- 
gregation.—Some,  indeed,  not  perceiving  how  suicidal 
or  destructive  of  their  own  position,  their  argument  re- 
specting binding  and  loosing  through  human  instrumen- 
tality would  be,  strive  to  gain  a  point  by  assuming 
what  is  not  true,  to  wit,  that  on  the  occasion  only 
apostles  were  present,  and  that  to  these  only,  and  no 
others,   the   words   about   binding   and   loosing  were 
addressed.     This  downright  assumption  is,  however, 
as  we  shall  see,  in  the  face  of  the  facts.     But  if  even  it 
were  true,  what  would  follow?     Verily,  that  inspired 
apostles  only,  and  Peter  among  them,  are  commanded 
to  "tell  it  unto  the  congregation!"  and  that,  too,  by 
way  of  climax,  even  as  a  final  and  conclusive  appeal! 
That  is,  on  the  assumption  of  ecclesiasticism,  whatever 
the  supernatural  authority  and  power  it  would  claim 
to  be  conveyed  by  the  words  in  question  would  be 
vested  supremely  in  no  single  official,  however  high, 
but  in  the  local  congregation— yea,  whether  over  the 
ministry,  or  even  over  the  inspired  apostles  themselves, 

1  Matt.  5:  26,  48;  6:  12,  13;  18:  21-35. 


"Binding  and  Loosing"  135 

including  Peter;  who  would  all  be  positively,  and,  by 
the    assumption,    exclusively   commanded    to   do    the 
telling  unto  the  congregation.     If  therefore  the  assump- 
tion were  true,  it  would  be  of  itself  the  death-blow  to 
priestly  absolution,  and  to  all  the  claims  of  ecclesias- 
ticism  based  upon  the  words  of  our  Lord  ;  just  as  it  is 
also  the  death-blow  to  those  claims  to  have  the  assump- 
tion false,  and  the  words  to  be  addressed  to  all  alike 
as  enjoying  a  common  responsibility.      Indeed,  it  only 
makes  a  more  conclusive  showing  forth  of  the  base- 
lessness of  priestly  absolution,  that  the  claims  should 
be  overthrown  equally  as  well,  whether  the  words  are 
assumed  to  be  addressed  to  apostles  only,  or  whether 
we  recognise  in  them  a  plain  address  to  every  one 
without   exception.     But    though    the   uselessness    of 
the  assumption  to  effect  its  object  is  manifest,  and 
is  rather  of  service  as  strongly  exhibiting  the  logical 
helplessness    and    the    recklessness    and    blindness    of 
ecclesiasticism,  it  demands  further  consideration.     For 
by  what  right  do  men  thus  venturesomely  make  mere 
assumptions  to  prove  their  preposterous  supernatural 
claims?     Here  is  a  discourse  which  throughout  shows 
that  it  is  intended  for  all ;  and  it  is  universally  admitted 
to  be  so  as  to  the  greater  portion.     For  surely  it  will 
not  be  claimed  by  any  one,  and  least  of  all  by  ecclesias- 
ticism, that  only  the  ministry  need  to  be  converted, 
and  become  as  little  children ;  or  that  they  only  are 
required  to  be  mindful  of  others,  and  to  exercise  a 
constant  spirit  of  forgiveness  to  offenders,  as  well  as  of 
forbearance  to  helpless  debtors.     Whence,   then,   the 
assumed  prerogative  of  severing  one  portion  of  the 
discourse  from  the  rest  as  applicable  only  to  priests, 
who  are  not  once  mentioned  therein;  while  the  rest, 
and  far  the  larger  portion,  is  confessed  to  be  for  all? 


136    The  Foundation  and  the  Superstructure 


And  yet  the  private  and  personal,  instead  of  any  offi- 
cial application  of  the  passage  made  by  St.  Peter,  with 
the  answer  of  our  Lord  that  forgiveness  is  to  be  granted 
"till  seventy  times  seven,"  is  admitted  by  these 
arbitrary  assumers  themselves  to  show  a  universal 
obligation!  Surely  conclusions  should  be  drawn  on 
some  better  basis  than  that  of  our  own  sweet  will.  A 
forcible  illustration  of  the  possession  by  every  one  of 
the  power  of  binding  and  loosing,  yea,  of  the  power 
of  the  keys,  is  the  condemnation  uttered  by  our  Lord 
to  the  scribes  and  Pharisees  for  their  abuse  of  just  this 
very  power.  He  says:  "Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye  shut  up  the  kindgom 
of  heaven  against  men:  for  ye  go  not  in  yourselves, 
neither  suffer  ye  them  that  are  entering  to  go  in" 
(Matt.  23:  13).  Surely,  if  even  the  scribes  and  Phar- 
isees were  recognised  by  our  Lord  Himself  as  having 
this  fearful  power,  we  can  hardly  deny  its  possession 
to  any  one. 

§71.  "Binding  and  Loosing"  not  Spoken  to 
Priests  and  Bishops. — For  the  matter  of  that,  in 
reference  to  this  lugging  in  of  the  unmentioned  priests 
to  become  the  sole  claimants  of  the  power  of  binding 
and  loosing,  it  may  be  as  well  to  mention,  that  at  the 
time  when  the  words  recorded  by  St.  Matthew  were 
uttered,  there  were  no  priests  of  the  Christian  Church, 
and  no  bishops,1  to  hear  and  exclusively  appropriate 

1  Even  the  apostles  themselves,  prior  to  receiving  their  com- 
mission after  the  resurrection,  when  only  the  Gospel  could  be  truly- 
preached,  or  after  Jesus  had  gained  the  victory  over  Death,  to- 
gether with  all  power  in  heaven  and  on  earth,  were  in  general 
styled  simply  "disciples,"  just  the  same  as  other  believers.  On 
the  very  rare  occasions  that  they  are  termed  "apostles,"  it  seems 
to  be  only  to  distinguish  them  from  other  believers.     On  the  par- 


44  Binding  and  Loosing'  137 


the  arbitrarily  selected  portion.  For  the  ministry 
had  not  been  commissioned,  because  the  Work  of 
Christ  was  still  unaccomplished,  and  the  Gospel  could 
not  be  preached.  It  was  then  only  at  hand.  And 
furthermore,  in  point  of  fact,  there  were  others  pres- 
ent, besides  the  twelve,  to  hear  the  whole  discourse. 1 
For  Jesus  is  said,  as  usual,  to  be  speaking  to  the 
disciples ;  and  of  these,  we  know,  there  was  a  consider- 
able company,  and  among  them  those  who  "compan- 
ied"  with  the  twelve  "all  the  time  that  the  Lord  Jesus 

ticular  occasion  when  the  words  about  binding  and  loosing  were 
used,  as  told  of  in  Matt.  18,  the  word  employed  both  in  chap- 
ter and  context  is  always  "disciples" — never  apostles;  and,  as 
remarked  in  the  text,  there  were  other  disciples  present,  even,  it 
would  appear,  women  and  children;  of  which  last  Jesus  called  one 
to  Him  as  an  object  lesson,  to  illustrate  His  remarks  against  aspiring 
to  power  over  others,  and  showing  on  the  contrary,  that  we  ought 
rather  to  feel  our  responsibility  to  the  weak  and  helpless,  and  to 
realise  that  we  may  have  to  account  for  binding,  where  we  should 
have  loosed.  In  fine,  we  should  take  care  to  recognise  the  con- 
tinuity of  thought  running  through  the  whole  chapter,  instead  of 
arbitrarily  severing  one  part  from  another,  to  suit  our  own  purposes. 
1  There  is  one  thing  which,  if  the  reader  will  take  the  trouble, 
he  can  easily  verify  for  himself,  and  which  should  be  again  and 
again  impressed  upon  his  mind,  to  wit,  that  almost  everything 
said  to  apostles,  or  to  an  apostle,  by  our  Lord,  is  of  universal 
application.  That  is,  the  disciples  received  their  instructions  in 
trust  for  the  world,  to  which,  in  due  time,  the  truths  were  to  be 
proclaimed,  according  as  the  world  should  be  able  to  receive  them. 
See,  for  an  example,  Luke  12:  1,  etc.;  and  for  an  exception,  em- 
phasising the  rule,  41,  etc.  Even  the  application  in  this  passage 
of  stewardship  to  the  future  ministry,  however,  admits  of  a  like 
universal  application  to  those  who  have  special  gifts  of  any  sort; 
and  in  all  likelihood  no  one  ever  reads  the  passage  without  per- 
ceiving its  application  to  himself.  Furthermore,  there  is  never 
indicated  by  our  Lord  that  anything  said  by  Him  pertained  to 
an  exclusive  clerical  function  which  was  to  be  handed  down  to 
successors.  The  ministry  as  we  have  it  is  the  inspired  work  of 
the  apostles  after  the  descent  of  the  Holy  Ghost.  From  these 
considerations  it  follows,  that  a  heavy  burden  of  proof  rests  upon 


138    The  Foundation  and  the  Superstructure 


went  in  and  out  among"  them.1  On  this  occasion 
the  audience  probably  included  also,  as  we  know  was 
usual,  a  number  of  women,  especially  as  He  was  at  the 
time  entertained  at  a  house,  and  there  was  present  at 
least  one  "little  child."  To  such  a  mixed  audience, 
then,  the  discourse  was  given ;  and  its  language  through- 
out was  general  to  them  all ;  and  no  one  may  presume  of 
his  own  arbitrary  will,  after  allowing  the  greater  portion 
to  be  for  everybody,  to  call  out  at  discretion  one  portion 
to  be  exclusively  for  the  unmentioned  priests,  who, 
with  their  bishops,  had  not  yet  been  even  created. 

§72.     Responsibility    to    Others. — In    fact,    the 
whole  is  a  connected  discourse,   whose  purpose  was 
to  put  down  self-seeking,  and  to  arouse  in  its  place  a 
regard   for   and   constant  effort  in   behalf   of   others. 
It  originated  in  a  customary  struggle  among  the  dis- 
ciples to  be  "the  greatest  in  the  kingdom  of  heaven" — 
that  is,  really,  in  that  earthly  kingdom  which  the  dis- 
ciples were  supposing  to  be  at  hand.     And  to  infuse 
into  them  an  opposite  spirit,  Jesus  opens  with  an  object 
lesson  of  a  little  child,  whose  humility  they  must  copy, 
and  were  not  even  to  one  of  these  to  give  offence,  under 
a  penalty  worse  than  that  of  being  drowned  with  a 
millstone  about  the  neck   in   the  depth   of  the   sea. 
In  similar  strong  language  He  proceeds  to  point  out 
still  further  the  dangerous  responsibility  incurred  by 


one,  who  asserts  anything  said  by  our  Lord  to  the  apostles,  (in- 
dependently of  their  exclusive  creation  and  special  mission  as 
apostles,  the  which  of  course  would  pertain  only  to  apostles,  and  to 
no  others),  denotes  an  exclusive  ministerial  function  to  be  shared 
by  them  only  with  a  subsequently  created  ministry.  In  general,  or 
where  not  expressly  confined  to  apostles,  whatever  is  said  to  them 
is  said  to  all. 

•Acts  1:  15,  21.     John  6:  66.     Luke  10:  1. 


14  Binding  and  Loosing  '  139 


the  man  who  would  lord  it  over  and  bind  offences 
upon  his  fellows;  telling  him  that  it  is  better  to  go 
halting  into  a  higher  and  yet  higher  life,  than  with  his 
offending  members  intact  to  have  to  be  purged  of  his 
unsacrificing  spirit  in  the  unceasing  fires  of  the  Gehenna 
of  God's  wrath ;  in  this  referring  to  the  flames  and  smoke 
then  rising  as  from  a  furnace  in  the  valley  of  that  name, 
by  means  of  which  the  city  Jerusalem  was  continually 
being  purged  of  its  filth,  which  was  cast  therein.  There- 
fore, He  says,  despise  not  any  one  of  the  little  ones  of 
God  ;  but  take  heed  to  them,  like  as  the  Son  of  man  was 
then  come  to  save  that  which  was  lost;  assuring  us — 
what  so  many  will  not  believe  even  from  His  lips — that 
it  is  not  our  Heavenly  Father's  will  that  one  little  one 
should  perish.  And  He  illustrates  the  self-sacrificing 
urgency  required  of  us  in  behalf  of  the  perishing,  by 
the  parable  of  the  eager  search  in  the  mountains  for  the 
sheep  that  was  lost, — a  search  which  involved  the 
encountering  of  all  manner  of  obstacles  and  hardships, 
— rather  than  to  be  content  to  enjoy  rest  and  peace  by 
staying  at  home  with  those  who  go  not  astray.  He 
then  introduces  the  passage  which  we  have  been  con- 
sidering, carrying  our  responsibility  for  the  spiritual 
welfare  of  others  to  the  extreme  case  where  the  perish- 
ing brother's  offences  are  directly  against  ourselves. 

§  73.  "Binding  and  Loosing"  Imposed  upon  all. 
— And  what  tremendous  emphasis  the  Lord  of  all,  who 
gives  Himself  as  an  example  to,  and  who  sacrificed 
Himself  for  all,  puts  upon  what  we  thus  do  for  others! 
"Verily  I  say  unto  you,  What  things  soever  ye  shall 
bind  on  earth  shall  be  bound  in  heaven ;  and  what  things 
soever  ye  shall  loose  on  earth  shall  be  loosed  in  heaven.  " 
No  wonder  when  such  responsibility  to  others  is  so 


140    The  Foundation  and  the  Superstructure 


solemnly  assured  to  be  ours,  and  such  a  climax  of 
repeated  effort  enjoined, — alone,  one  or  two  more, 
the  congregation, — that  the  question  is  asked  by  St. 
Peter  in  amazement  as  to  how  many  times  a  man  is 
under  obligation  to  renew  these  varied  efforts.  And 
how  consistent  the  answer!  "I  say  not  unto  thee, 
Until  seven  times;  but,  Until  seventy  times  seven." 
In  other  words,  there  is  to  be  no  end  of  effort,  as  often 
as  good  sense  tells  of  hope,  and  that  we  do  not  harden. 
But  now,  observe,  along  with  this  perseverance,  and 
this  responsibility  in  the  matter  of  binding  and  loosing 
imposed  by  the  Lord  Jesus  upon  us  all,  the  abrupt 
change  of  address  from  the  singular  to  the  plural, 
because  of  the  application  of  His  words  to  the  efforts 
of  more  than  one,  or  to  combined  efforts.  He  no 
longer  uses  thou,  and  thy,  and  thee,  as  before;  but,  ye, 
or  you;  and  immediately  thereupon  proceeds  to  tell  of 
the  power  and  influence  of  numbers.  For  Jesus  had 
just  said,  "Tell  it  unto  the  congregation" ;  and,  "If  he 
will  not  hear  the  congregation."  And  Jesus  meant 
always  what  He  said.  And  so,  changing  to  the  plural, 
as  this  final  appeal  to  the  congregation  made  proper, 
as  did  also  the  universal  application  to  clergy  and 
laity  alike,  expressly  including  the  apostles  and  others 
present,  or  to  combinations  of  effort  on  the  part  of  men 
for  all  time,  His  language  is,  "What  things  soever  ye 
shall  bind";  and,  "What  things  soever  ye  shall  loose." 
And  we  further  hear,  "If  two  of  you  shall  agree  as  to 
what  they  shall  ask,  it  shall  be  done  for  them"  ;  and  how 
two  or  three,  gathered  together,  shall  receive  their  behests. 
It  belongs  exclusively  to  ecclesiasticism,  in  the  face 
of  all  this,  out  of  a  single  man  to  make  what  our  Lord 
has  expressly  designated  as  "the  congregation";  and 
such  fatuity  let  us  suffer  the  devotees  of  priestly  absolu- 


"  Binding  and  Loosing'  141 


tion  and  of  ecclesiasticism  exclusively  to  make  their 
own.  But  nevertheless,  because  Jesus  meant  "the 
congregation,"  therefore  it  was  that  He  said  it,  and 
that  He  did  not  say,  "the  representative  of  the  congre- 
gation, "  or,  "a  priest. "  And  because  He  so  said,  He  at 
once  changed  from  the  singular  to  the  plural  form  of 
address,  and  thereafter  went  on  to  talk  about  the 
importance  of  numbers  when  gathered  together  for 
good.  From  every  point  of  view  this  sorry  attempt 
of  ecclesiasticism  to  exalt  the  priest,  whom  Jesus  had 
not  once  mentioned,  becomes  manifest  as  made  with 
reckless  disregard  of  the  facts  of  the  case;  whereas,  in 
truth,  in  many  ways,  we  are  carefully  guarded  from 
having  our  eyes  shut  to  the  awful  responsibility  for 
others  which  rests  upon  us  all. 

§74.  "Binding  and  Loosing"  an  Individual 
Responsibility. — And  with  the  same  care  it  is  further 
pointed  out  that  the  measure  of  that  responsibility 
is  not  merely  in  what  we  do.  For  as  there  is  a  time 
for  all  things,  so  there  is  a  time  when  we  should  cease 
to  do.  For  after  trying  every  way  to  save  a  perishing 
brother  which  is  open  to  trial, — the  extremely  secret, 
that  which  is  partly  secret,  and  at  last  that  which  is 
public, — and  all  in  vain,  what  more  can  be  done?  If 
the  climax  of  effort  has  been  fully  reached,  and  the 
"seventy  times  seven"  efforts  exhausted,  to  continue 
the  process  would  only  vex,  harass,  and  harden.  And 
there  is  no  other  plan  to  be  tried.  To  keep  doing  the 
same  things,  which  have  proved  themselves  vain, 
would  be  simply  throwing  pearls  before  swine.  It  is  a 
case  where  "  Ephraim  is  joined  to  idols :  let  him  alone. "  * 
This  is  the  sound  policy  of  common  sense.     To  tease 

1  Hos.  4:  17. 


142    The  Foundation  and  the  Superstructure 


the  erring  brother  with  useless  effort,  would  make 
thee,  and  also  the  one  or  two  more,  and  the  congrega- 
tion as  well,  responsible  for  the  hardening  caused  there- 
by. Treat  him,  therefore,  says  the  wise  Master,  as  if 
he  were  no  longer  of  the  congregation.  Leave  him  to 
his  own  reflections.  "Let  him  be  to  thee  as  the  Gentile 
(or  outsider)  and  the  publican  " ;  or  as  the  infidel,  or  the 
indifferent,  or  the  wilful,  selfish  injurer  of  God's  people, 
or  the  ordinary,  perverse  sinner.  That  is,  conduct 
thyself  toward  him  just  as  thou  dost  to  those  who  are 
unbelievers,  or  are  utterly  regardless  of  duty.1     But 

i  As  there  were  no  Christian  congregations  at  the  time  when 
our  Lord  was  speaking,  the  immediate  reference,  as  mentioned 
in  the  text,  was  to  the  particular  Jewish  synagogue  to  which  one 
was  attached.     The  unfortunate  translations,   "Tell  it  unto  the 
church,"  and,  "If  he  will  not  hear  the  church,"  have  given  rise 
to  much  abuse  of  God's  holy  word  on  the  part  of  those  who  are 
either  not  attentive  scholars,  or  are  positively  dishonest.     As  be- 
fore stated,  this  is  the  second  occasion  in  all  Greek  literature  when 
the  word  translated  "church "  in  this  passage  was  ever  so  rendered; 
the  first  occasion  being  that  of  Matt.  16:  18  (the  second  chapter 
back).     The  normal  and,  until  these  texts  were  improperly  trans- 
lated, the  invariable  meaning  of  the  Greek  word,  as  constantly 
used  by  author  after  author,  was  simply  a  congregation,  assembly, 
gathering,  or  body  of  people  for  whatever  purpose  they  might  be 
brought  together;  as  in  Acts  19:  32,  39,  41.     And  here  the  imme- 
diate reference  is  as  before  stated.     As  in  the  case  of  our  modern 
phrase  "going  to  meeting,"  the  Greek  word  also  acquired  among 
Christians  the  additional  signification  of  "church"  from  habitual 
application  by  them  to  their  several  religious  gatherings  after  these 
had  become  a  custom,  or  not  until  after  the  descent  of  the  Holy 
Ghost.     But  our  Lord's  idea  on  the  two  occasions  of  the  use  of 
the  word  in  St.  Matthew's  Gospel  was  simply  "the  congregation." 
After  private  and  semi-private  means  have  failed,  we  are  to  resort 
to  public.     "Tell  it  out  openly  in  meeting" — "Tell  it  to  the  con- 
gregation";— that  is,  to  the  particular  gathering,  or  assembly,  or 
synagogue,  where  both  thyself  and  the  erring  brother  are  accus- 
tomed to  meet  together.     The  climax  is  obvious:   First,   alone; 
then,  "one  or  two  more";  and  finally,  "the  congregation."     The 
application  of  the  passage  in  our  day  is  of  course  to  bring  to  one's 


"  Binding  and  Loosing  '  143 


mark  thee:  If  thou  hadst  succeeded,  thy  success  in 
persuading  thy  brother  to  the  right  would  have  been 
ratified  most  gladly  of  Heaven ;  and  there  also  now  thy 
failure  is  ratified.  "Verily, "  is  the  strong  affirmation, 
"Verily  whatsoever  ye  here  bind  is  there  bound;  and 
whatsoever  ye  here  loose  is  there  loosed."  For  such 
is  the  mutual,  inevitable  responsibility  for  one  another 
impending  over  us  all;  and  thus  insistent  is  the  will  of 
the  consistent  God  upon  only  persuasive  measures 
being  used  by  Him  or  us.  If  there  be  then  an  unto- 
ward result,  it  must  needs  be  followed  by  ratification — 
never,  never  by  coercive  interposition  from  Heaven! 
Do  we  realise  the  awful,  utter  unpardonableness  of  the 
sin  against  the  Holy  Ghost,  and  how  nearly  and  im- 
mediately it  concerns  ourselves?  How  well,  indeed, 
St.  Peter  understood  the  universal,  personal  application 
of  the  words  of  Jesus !  That  is  to  say,  how  well  those 
words  were  understood  by  the  very  one  of  the  twelve 
to  whom  such  words  had  been  specially  addressed  but 
shortly  before ;  or  upon  that  most  appropriate  occasion 
when  it  was  indicated  by  the  gift  of  the  keys  of  the 
kingdom  of  heaven,  that  to  him  should  belong  the 
honour  of  opening  up  the  great  spiritual  activities  of 
the  Christian  Church;  or  that  he  should  become  the 


aid  at  last,  if  possible,  in  behalf  of  an  offending  brother,  all  the 
congregation  to  which  one  is  attached.  It  will  therefore  be  plainly- 
seen,  that  there  is  no  reference  whatever  to  the  Church  at  large, 
and  no  authority  given  it  by  the  passage  in  matters  of  doctrine. 
When  accordingly  men  would  foist  into  the  passage  what  is  so 
utterly  foreign  thereto,  it  must  be  through  lack  of  comprehension 
of  what  the  passage  is  about,  or  from  dishonesty,  or  carelessness, 
or  blind  partisanship.  But  herein,  as  usual,  ecclesiasticism  em- 
ploys itself  in  the  destruction,  first,  of  individual  responsibility 
with  its  holy  sovereignty,  and  next,  of  the  integrity  and  super- 
natural consistency  of  the  Christian  scheme. 


i44   The  Foundation  and  the  Superstructure 


first  preacher  of  the  Gospel  to  men.1  But  do  we  then 
also  realise,  as  St.  Peter  did,  our  own  individual  re- 
sponsibility in  the  matter  of  binding  and  loosing,  and 
that  to  throw  it  all  upon  priests  would  be  verily  a  part 
of  the  Unpardonable  Sin,  especially  as  we  all  have  been 
gifted  with  the  guiding  Spirit? 

§  75.     Consistency  of  Bible  on  Individual  Sover- 
eignty.— And  do  we  realise,  moreover,  in  these  con- 
stantly varied  modes  of  statement  respecting  individual 
sovereignty  and  the  unpardonableness  of  its  abuse,  how 
supernaturally    consistent   the    Bible    is   throughout? 
How  profound,  and  reasonable,  and  conformable  to 
our  highest  ideas  of  God,  is  the  above  passage  of  St. 
Matthew  the  publican!  and  yet  how  little  has  it  been 
understood   by   the  wisest   of   men;  and   how   much 
abused!  (a)     Of  the  same  supernatural  character,  we 
have  seen,  are  the  deep  and  diversified  utterances  on 
these  subjects  of  the  unlettered,  unpretentious  fisher- 
man St.  John ;  and  that,  too,  amid  apparent  contradic- 
tions; as  will  presently  be  illustrated.     In  particular, 
in  what  he  says  also,  we  may  not  escape  the  conclusion, 
that  every  one  is  made  his  brother's  keeper;  and  that 
the  briefer  words  of  his  Gospel  as  to  binding  and  loosing 
have  as  enlarged  a  meaning  as  these  have  in  the  Gospel 
of  St.  Matthew;  although,  in  the  former  case,  really 
spoken    only    to    the    representative    apostles.2     The 
solemn    admonitions    of    St.     Matthew's    eighteenth 
chapter  consistently  close  with  the  parable,  brought 

'  The  gift,  however,  was  more  likely  to  Peter  as  representing 
the  common  responsibility. 

2  And  therefore  not  distinctively  to  bishops  or  priests.  As  to 
the  general  application  of  St.  John's  words,  see  1  John  5:15,  16, 
and  also  the  next  section. 


Individual  Sovereignty  145 

out  by  St.  Peter's  question,  of  the  unforgiving  creditor, 
wherein  is  set  forth  the  peril  to  oneself,  or  not  merely 
to  a  perishing  brother,  of  neglecting  his  welfare.     And 
observe  in  this  consistent  ending,  that  in  the  parable 
the  only  effective  absolution  cannot  possibly  be  from 
a  priest  as  such,  but  only  from  him  who  has  been  of- 
fended.    It  is  the  creditor  who  must  bind  or  loose  his 
debtor;   and   who   therefore   suffers   the   penalty    for 
binding  instead  of  loosing.    In  short,  our  Lord  through- 
out inculcates  a  responsibility  from  which  none  can 
escape,  and  which  is  neither  to  be  exclusively  assumed 
by  nor  shifted   upon   ecclesiastical  officials.     But   to 
think  that  these  should  venture  to  claim  an  increased 
share,  nay,  the  whole  of  so  alarming  a  burden,  and  that 
they  should  not  rather  prefer  to  make  the  world  alive 
to  its  common  pressure!     Alas,  they  do  but  enlarge 
their  own  responsibility,  without  diminishing  one  whit 
that  of  the  laity.     Of  what  value,  pray,  is  absolution, 
which  does  not  absolve  ?     And  mark  in  another  point  of 
view  the  harmony  of  our  Lord's  concluding  words  with 
what  went  before.     For  at  the  beginning  of  the  dis- 
course, the  attention  had  been  directed  to  the  danger 
of  binding  offences  upon  others.     ' '  Woe  unto  the  world 
because  of  offences!     .     .     .     but  woe  to  that  man  by 
whom  the  offence  cometh!"     He  thus  pointed  out  at 
the  start,  that  in  the  binding  both  the  bound  and  the 
binder  would  suffer.     And,  we  remember,  He  went  on 
to  declare  how  terrible  would  be  the  judgment  of  the 
binder  in  particular  in  the  Gehenna  of  God's  wrath. 
And  now,  at  the  close  of  the  discourse,  comes  a  like 
terrible   warning   for   him   who   refuses   to   loose   his 
fellows  when   bound.     The  judgment  upon  him  also 
would  be,  to  be  delivered  to  the  tormentors  for  his  due 
purgation ;  and  accordingly,  not  for  ever.     That  would 


146    The  Foundation  and  the  Superstructure 


not  be  true  justice,  to  inflict  infinite  punishment  for 
finite  sin ;  but  until  he  shall  have  got  rid  of  every  whit 
of  his  Unpardonable  Sin,  and  shall  have  learned  to  do 
his  whole  duty  to  God.  Verily,  it  is  the  judgment 
upon  us  all. 

§  76.  John's  Epistles  and  the  Unpardonable 
Sin. — With  the  repeated  and  diversified  allusions  to  the 
Unpardonable  Sin  in  St.  John's  Gospel,  as  heretofore 
exemplified,  it  is  quite  natural  that  he  should  have 
something  to  say  about  so  important  a  matter  also  in 
his  general  epistle.  And  it  is  a  little  noticeable  with 
what  peculiar  simplicity  he  seems  therein  to  speak;  as 
if  he  were  aware  that  what  he  said  was  in  seeming 
contradiction  to  his  previous  statements;  yet  making 
no  attempt  at  explanation  or  reconciliation.  His 
manner  almost  tempts  the  inquiry  as  to  whether  the 
apostle  was  not  writing  under  the  governing  influence 
of  consistent  inspiration  without  himself  having  lucid 
ideas  in  regard  to  that  of  which  he  wrote;  just  as  did 
the  elder  prophets  when  the  Spirit  through  them 
"testified  beforehand  the  sufferings  in  relation  to 
Christ,  and  the  glories  subsequent  thereto. "  1  Or  the 
better  idea  may  be,  that  the  apostle  himself  fully 
understood  the  matter,  but  that  it  is  the  will  of  the 
guiding  Spirit  to  stimulate  on  the  part  of  the  reader 
the  character-forming  exercise  of  care  and  diligence  and 
industry  in  comparing  scripture  with  scripture  under  a 
weighty  sense  of  individual  responsibility,  especially 
in  a  case  where,  confessedly,  the  eyes  of  "the  wise  and 
prudent ' '  are  blinded .  Or  it  may  be  merely  the  crudity 
of  the  sacred  writer's  style.  At  all  events,  whatever 
the  reason  or  reasons,  thus  he  writes:  "If  one  see  his 

1  1  Pet.  1:  10-12. 


Sin,  Death,  and  Deliverance  147 


brother  sinning  a  sin  not  unto  Death  (i.  e.,  the  act  of 
sin,  which  was  Christ's  burden  for  us,  as  distinguished 
from  the  sinful  state1),  he  shall  ask  for,  and  shall  tender 
to  him  Life,  for  them  that  sin  not  unto  Death.2  There 
is  a  Sin  unto  Death : 3  I  do  not  say  that  he  (who  inter- 
cedes for  another)  shall  pray  for  this  (unpardonable 
sin) .  All  unrighteousness  is  sin :  and  there  is  a  sin  not 
unto  Death  (and  which,  therefore,  may  be  forgiven). 
We  know  (the  apostle  proceeds,  with  supreme  confi- 
dence in  the  new,  holy,  regenerated  Life  within  us  all) 
that  every  one  that  has  been  begotten  of  God  sinneth 
not;  but  he  that  has  been  begotten  of  God  keepeth 
himself,  and  that 4  evil  one  (or,  thing,  to  wit,  Sin,  or 
Death)  toucheth  him  not.  We  know  that  we  are  of 
God  (in  our  new  man) ,  and  the  whole  world  (including 
therefore  ourselves,  or  the  old  man  within  us  all)  lieth 
prostrate  in  that  evil  one;  being  guilty  of  the  Un- 
pardonable Sin,  or  the  sin  unto  Death  (1  John  5 :  16-19). 

§  77.  John's  Teaching  on  Sin,  Death,  and 
Deliverance. — Thus  then,  most  consistently,  through- 
out his  writings,  St.  John,  the  humble  fisherman,  repre- 

*  Let  us  remember  that  the  sinful  act,  when  of  the  past,  or  re- 
pented of,  could  be  atoned  for  without  interfering  with  the  freedom 
of  the  will ;  but  not  so  the  state  of  sin,  which  is  of  the  present. 

*  The  idea  seems  to  be  both  to  pray  for  and  plead  with  the  of- 
fending brother,  as  in  Matt.  18.  The  Greek  verb  normally 
means  "give,"  but  sometimes  "tender"  or  "offer,"  which  is  more 
appropriate  here. 

3  Even  the  corruption  of  the  heart,  or  "the  old  man"  predestined 
unto  Death,  which  old  man  must  be  consumed  in  the  fires  of  the 
Second  Death,  and  to  that  end  is  the  Spirit's  special  care,  who 
vouchsafes  to  him  no  pardon.  For  "the  old  man"  there  is  no 
tender  of  Life. 

*  Lit.  "the  (*.  e.,  that)  evil,"  referring  to  Death,  just  before 
mentioned,  or  Sin,  or  the  evil  one.     See  §  124  (b)    H4. 


148    The  Foundation  and  the  Superstructure 


sents  all  unrighteousness  to  be  sin, *  and  all  who  sin 
to  be  children  of  the  devil,  and  under  the  judgment  of 
Death;  but  that  "the  Blood  of  Jesus  Christ"  the 
Righteous  "cleanseth  us  from  all  sin,"  begetting  in 
us  a  new,  holy  Life,  wherein  we  become  the  children 
of  God;  and  that,  receiving  this  Life,  we  have  passed 
from  the  Death  of  Sin  into  the  Life  of  Righteousness,2 
and  are  untouched  by  the  mortal  stain  of  the  sins  of 
"the  old  man";3  which  old  man,  however,  for  our 
sovereignty's  sake,  is  still  suffered  to  remain  within  us 
and  prolong  our  childhood  to  the  devil;  but  is,  never- 
theless, under  the  law  of  Sin  and  Death,  awaiting  at 
our  hands  the  due  execution  of  the  law.4  Seeing  then, 
that  in  respect  of  this  sinful  old  man  we  remain  children 
of  the  devil,  the  apostle  takes  care  to  warn  us  in  various 
ways  that  the  Sin  of  this  existence  is  unpardonable, 
and  of  its  inevitable  and  unceasing  Judgment.  And  so 
he  tells  us,  that  there  is  still  within  us  a  Sin  which 
is  unto  Death, — a  Death  which  is  designated  in  his 
book  of  the  Revelation  from  its  prolonged  nature  as 
another  sort  of  Death,  or  as  the  Second  Death.5  From 
this  Death,  he  teaches,  that  each  individual  can  only 
be  delivered  by  the  Final  Destruction  of  "the  old 
man"  within  him;  for  that  while  the  old  man  con- 
tinues to  live,  there  can  be  no  cessation  of  the  seonic 
fires  of  the  ever-just  God.  He  speaks  accordingly  of 
the  Sin  unto  Death  as  a  Sin  for  which  he  will  not  say 
that  we  should  even  pray;  that  is,  for  its  forgiveness, 

1  1  John  5:  17;  1:  7. 

2  John  5:  24.  1  John  2:  8-11,  17,  29;  3:  14.  See  1  Pet.  2:  24. 
Rom.  5:  12;  6:  2,  11 ;  7:  6.  1  Cor.  7:31.  2  Cor.  5:17. 

3  John  8:  34-36.  See  Rom.  8:  2;  §  124  (b). 

4  1  John  2:  17.  1  Cor.  15:  50-54.  2  Cor.  5:  4. 

5  Rev.  2  :  11 ;  20:  6,  14;  21 :  8.  And  see  Jude  5,  12.  2  Pet.  2:  19-22. 
Luke  9:  60,  etc. 


Sin,  Death,  and  Deliverance  149 


or  to  avert  its  due  judgment.  Rather,  the  proper 
prayer  is  for  its  extermination,  just  as  our  Lord  has 
taught — "Deliver  us  from  the  evil  one."  In  other 
words,  the  sinful  heart  throughout  its  existence  is  un- 
pardonable, and,  in  view  of  man's  sovereignty,  will 
continue  to  call  for  the  Second  sort  of  Death  even 
that  prolonged  Death  from  which  we  are  now  suffering, 
or  for  the  Judgment  according  to  deeds,  both  to  satisfy 
the  justice  of  God,  and  to  stimulate  the  individual  to 
the  glorious  task  set  before  each  one  of  becoming 
altogether  the  child  of  God.  Hence,  until  this  task 
is  completed,  we  perpetuate  our  childhood  to  the  devil, 
and  continue  in  that  aeonic  fire  prepared  for  the  devil 
and  his  angels.  From  life  to  life,  therefore, — that  is, 
from  aeon  to  ason, — to  the  evil  one  the  Holy  Spirit 
is  no  comforter,  but  a  consuming  fire ;  a  fire  so  exactly 
proportioned  to  the  deeds  of  each  person,  that  it  never 
becomes  coercive;  burning  the  more  fiercely  wherever 
the  independence  of  the  will  is  not  easily  constrained 
or  overcome;  or  for  the  stubborn,  the  mocking,  the 
idle,  and  the  indifferent ;  and  also  where  a  strong  faith, 
with  like  freedom  of  will,  may  welcome,  and  take  com- 
fort in,  and  be  developed  by  its  consuming  power; 
neither  class  receiving  a  greater  burden  than  it  is  able 
to  bear.1  Accordingly,  throughout  all  history,  it  is 
the  best  and  the  worst  who  suffer  most;  therein  illus- 
trating most  forcibly  the  merciful  purpose  and  remedial 
character  of  all  suffering,  or,  to  use  our  Saviour's 
phraseology,  of  "all  judgment,"2  and  how  utterly 
foreign  God's  vengeance  is  to  that  of  men,  and  with 

'John  5:  22-30;  14:  15-18,  26,  27;  16:  7— 11,  20-22.  See  Ps. 
125:3.  1  Cor.  10:  12,  13.  2  Pet.  2:9,  10.  Jer.  29:11.  Matt.  20: 
22.     Ec.   7:  15-20. 

2  John  5:  22,  23. 


150    The  Foundation  and  the  Superstructure 


what  care  He  refrains  from  disturbing  His  gift  of 
sovereignty  to  them.  And  conformably  to  this  method 
of  divine  justice,  in  St.  John's  writings  there  is  comfort 
only  for  men  when,  and  according  as,  they  keep  ad- 
vancing unto  perfection.  Of  these  he  says:  "We  have 
boldness  toward  God;  and  whatsoever  we  ask  we  re- 
ceive of  Him,  because  we  keep  His  commandments, 
and  do  the  things  that  are  pleasing  in  His  sight." 
Thus  the  apostle  would  keep  us  in  mind,  that  only  as 
our  love  is  made  perfect  are  we  entitled  to  have  bold- 
ness, and  to  cast  out  all  fear,  seeing  that  sufferings  in 
this  world  are  a  necessary  part  of  our  day  of  judgment.1 

§  78.  The  Eternal  Harmony  of  Spiritual  Truth. 
— If  the  several  statements  of  St.  John's  First  Epistle 
were  taken  separately,  or  out  of  their  spiritual  relations 
to  each  other,  how  exceedingly  contradictory  they 
would  appear! 2     But  when  compared  with  the  eternal 

1  1  John  3:  21,  22;  4:  17,  18. 

2  Thus :  All  men  are  sinners,  and  every  sinner  a  child  of  the  devil. 
■ — We  are  children  of  God,  and  the  child  of  God  cannot  sin. — The 
blood  of  the  Righteous  One  cleanseth  from  all  sin. — There  is  a  sin 
unto  Death. — etc.  In  view  of  the  atonement  for  acts  of  sin,  abol- 
ishing the  Death  which  impended  over  all  men,  while  Sinfulness 
still  remains  unpardonable,  we  can  readily  understand  St.  John 
when  he  speaks  of  sins  which  are  not  unto  Death,  and  again  of  the 
one  Sin  unto  Death.  But  since  the  scriptures  have  plainly  de- 
clared the  wages  of  all  sin  to  be  Death,  and,  in  respect  of  that  pen- 
alty, he  that  offends  in  one  point  to  be  in  the  same  condition  as 
if  he  were  guilty  of  all  (Jas.  1:  15;  2:  9- 11),  but  because  of  re- 
demption, that  there  is  now  but  one  Sin  unto  Death,  to  wit,  Sin- 
fulness, the  artificial  distinction  made  by  ecclesiasticism  between 
mortal  and  venial  sins  is  without  scriptural  authority,  even  as  it 
is  wholly  unreasonable.  In  the  eye  of  the  holy  God  sin  is  intol- 
erable, and  all  sin  is  mortal  sin,  whether  little  or  great — as  St. 
James  puts  it,  whether  only  respect  of  persons,  or  adultery,  or 
murder.     See  §  124  (b). 


Harmony  of  Spiritual  Truth  151 


harmonies  of  spiritual  truth,  how  aptly  do  they  com- 
bine and  fit  in  therewith!  It  is,  among  other  things, 
the  supernatural  concord  of  the  many  sacred  writers, 
even  while  expressing  themselves  in  such  varied  and 
complicated  ways  that  they  often  seem  to  contradict 
both  themselves  and  one  another,  which  demonstrates 
how  "God  hath  chosen  the  weak  things  of  the  world" 
to  be  His  spokesmen  thereto;  or  in  order  to  give  us 
proof  that  their  profound  words  of  mutual  harmony, 
so  far  above  those  of  the  wise  of  the  earth,  which  in- 
cessantly contradict  one  another,  are  so  much  the 
more  plainly  above  their  own  natural  measure;  thus 
leaving  men  without  excuse  for  refusing  to  believe  in 
the  genuineness  of  His  holy  truth.1  Our  examination 
has  shown  that  in  the  sacred  writings  there  is  always 
the  one  system;  to  wit,  Universal  Sin  and  Death,  with 
Universal  Redemption  from  Death  and  Justification 
unto  Life  through  the  Righteousness  of  the  Christ; 
the  free  Gift  of  the  Spirit  unto  all  men  because  of  the 
same  Righteousness ;  the  great  fact,  therefore,  that  we 
are  born  of  Christ  and  the  Spirit,  and  are  the  sons 
of  God;  even  the  like  insistence  that  we  have  full  proof 
of  the  fact  in  the  good  that  is  in  every  one ;  and  the  same 
asseverations  that  the  scheme  of  Grace  was  predesigned 
of  God  from  before  the  foundation  of  the  world,  or, 
as  St.  John  commences  his  epistle,  was  "that  which 

1  1  Cor.  1 :  26-31.  This  proof  becomes  all  the  stronger  the  more 
we  find  errors  in  the  sacred  writers  respecting  mere  earthly  things, 
about  which  they  were  not  inspired,  but  left  to  manifest  their  own 
natural  weakness.  The  same  remark  applies  to  the  grossness  of 
some  of  the  writers  of  very  ancient  times.  The  revealed  spiritual 
truth  is  all  right,  let  the  individual  writer  display  the  weakness  of 
his  own  natural  character  as  he  will.  And  the  more  he  makes 
the  display,  the  more  he  demonstrates  his  supernatural  position 
in  respect  of  the  deep  things  of  God,  which  were  so  far  beyond  his 
natural  powers  or  condition. 


152    The  Foundation  and  the  Superstructure 


was  from  the  beginning."  And  moreover,  notwith- 
standing all  these  revelations,  joyously  made,  of 
the  great  Gifts  of  Grace,  we  have  similar  formidable 
declarations  in  the  several  epistles  and  gospels,  and 
in  the  Apocalypse  and  the  Acts,  and  even  in  the  Old 
Testament,  concerning  the  Unpardonable  Sin;  the 
which,  therefore  (even  as  St.  John  writes),  still  calls 
for  a  Death,  although  a  Second  sort  of  Death,  in  sub- 
stitution for  the  First  from  which  we  have  been  deliv- 
ered ;  that  is  to  say,  for  a  prolonged  living  woe,  ending 
in  a  final  Destruction  of  the  evil  in  each  man;  or, 
as  eternal  justice  and  our  sovereignty  conjointly 
demand,  for  a  continual  Judgment  according  to  the 
deeds  which  evidence  our  state;  a  Judgment,  accord- 
ingly, which  becomes  correlated  with  the  condition 
of  the  individual,  and  which,  because  inevitable  upon 
unpardonable  sin,  will  be  certainly  continued  so  long 
as  the  sufferer  shall  be  guilty  of  that  asonic  sin,  or 
until  his  Salvation  from  Sinfulness  becomes  certainly 
effected.  And  lastly,  the  sacred  teachers  of  Chris- 
tianity all  alike  show  also  that,  after  the  latter  Salva- 
tion is  gained,  then  the  Salvation  from  Woe,  or  the 
third  in  logical  order,  immediately  ensues;  yea,  "in 
a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump";1  the  trump  of  the  great  battle  between  the 
old  man  and  the  new,  which  sounds  forth  the  latter's 
victory.  "For  the  Lord  will  not  cast  off  for  ever. 
For  though  He  cause  grief,  yet  will  He  have  compassion 
according  to  the  multitude  of  His  mercies.  For  He  doth 
not  afflict  willingly,  nor  grieve  the  children  of  men."  2 

"For  the  creation  hath  been  subjected  to  vanity  (im- 
prisoned in  the  travails  of  nature),  not  of  its  own  will,  but 

1  i  Cor.   15:52.     Rev.  2:11.  2  Lam.   3:31-33. 


Advent  of  Holy  Spirit  153 


through  (the  power  of)  the  One  who  hath  subjected, — in 
hope ; l  because  the  creation  itself  also  shall  be  delivered 
from  the  bondage  of  corruption  into  the  liberty  of  the  glory 
of  the  children  of  God.  For  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain  together  until 
now."2 

In  all  these  multiplied  revelations,  therefore,  when 
rightly  interpreted,  with  what  supernatural  concord  do 
the  inspired  writers  confirm  one  another!  And  how 
quickly  do  they  bristle  with  irreconcilable  contra- 
dictions, the  moment  the  false  interpreter  essays  to  do 
his  wresting! 

§  79.  Christ's  Departure  and  Advent  of  Holy 
Spirit. — Moreover,  along  with  all  this  wonderful  ex- 
hibition of  superhuman  coherency  in  the  general 
system  of  the  sacred  writings,  there  are  to  be  found 
scattered  about  therein,  in  a  desultory,  disconnected, 
and  seemingly  haphazard  manner,  many  complicating 
details,  having,  however,  a  vital  connection  with 
the  integrity  of  the  system,  and  absolutely  necessary 
to  its  completeness,  and  at  the  same  time  throwing  new 
revealing  light  thereupon;  and  yet,  hidden  away,  just 
as  God  in  the  natural  world  hides  away  the  beautiful 
jewels,  to  stimulate  the  industry  and  enterprise  of  men. 
Such  a  detail  was  the  declaration  of  our  Lord  that 
with  His  Body  of  Sacrifice 3  He  must  ascend  to  Heaven ; 
thus  removing  utterly  from  earth  all  atoning  Flesh 
and  Blood,  in  order  that  the  Holy  Spirit  may  come; 

«  And  the  hope  of  God  has  no  end  but  in  fruition. 

2  Rom.   8:  20-22. 

3  Now  transfigured,  and  made  altogether  spiritual.  Phil.  3:  20, 
ax.  1  Cor.  15:  43,  48,  49.  Col.  3:4.  1  John  3:  2.  Rom.  8:  29. 
2  Cor.  3:  18.      Rev.  1:  13-18. 


154    The  Foundation  and  the  Superstructure 


the  Person  of  the  Trinity  who  brings  no  pardon  in  His 
sanctifying  work,  but  can  only  be  propitiated  by  the 
perfect  deeds  of  men.1  How  does  such  an  incidental 
utterance  as  this,  which  so  perfectly  accords  with  the 
general  system,  and  which  no  human,  unassisted  brain 
would  have  been  apt  to  incorporate  therein,  or  see  the 
essential  character  thereof, — nay,  of  which  it  hardly 
sees  the  special  meaning  when  brought  into  the  system 
by  the  hand  of  inspiration, — possess  a  value  in  confirma- 
tion of  that  inspiration  from  its  very  unobtrusiveness! 
And  yet,  on  careful  attention,  we  find  it  to  be  intro- 
duced with  marked  emphasis  as  an  indispensable 
part  of  the  Gospel  of  Grace. 

"Nevertheless  I  tell  you  the  truth:  It  is  expedient  for 
you  that  I  go  away:  for  if  I  go  not  away,  the  Comforter 
(or,  Helper — Greek,  Paraclete)  will  not  come  unto  you; 
but  if  I  depart,  I  will  send  Him  unto  you.  And  when  He 
is  come,  He  will  convict  the  world  in  respect  of  sin,  and 
in  respect  of  righteousness,  and  in  respect  of  judgment."2 

And  let  us  particularly  note,  in  connection  with  the 
necessity  of  the  Divine  Speaker's  departure  from  the 
earth,  how  He  proceeds  to  declare,  among  the  reasons 
for  what  the  Holy  Spirit  will  do  in  consequence  of  that 
departure,  why  it  is  that  He  will  convict  the  world  in 
respect  of  righteousness.  The  reasons  are  (verse  10), 
"  Because  I  go  to  the  Father,  and  ye  see  me  no  more."  3 

1  John  16: 5-14. 

2  John  16:  7,  8.  Verse  11  tells  us,  that  the  judgment,  instead 
of  being  postponed,  is  now  taking  place;  just  as  previously  de- 
clared by  our  Lord  in  3:  18  and  12:31. 

3  St.  Paul,  we  remember,  repeats  the  declaration  of  the  Master: 
"Yea,  though  we  have  known  Christ  as  Flesh,  yet  now  we  know 
(Him  so)  no  more."  Or,  avoiding  the  "Him  so"  (not  in  the 
original),  the  translation  would  be,  "And  though  we  have  known, 


Advent  of  Holy  Spirit  155 


That  is  to  say,  in  taking  from  the  world  His  own 
Righteousness,  and  also  His  Body  of  Sacrifice,  after 
these  shall  have  completed  their  proper  work,  the 
sinner  in  respect  of  his  Sinfulness  will  not  have  them 
for  a  defence  as  against  the  Second  Death.  On  the 
contrary,  he  will  be  fully  convicted  of  his  unrighteous- 
ness by  the  unpardoning  Spirit,  and  will  not  see  in 
Jesus  a  Substitute  to  avert  the  Spirit's  judgment.  Nay, 
for  the  very  purpose  *  of  taking  from  the  world,  thus 
convicted,  any  visible  dependence  upon  His  Righteous- 
ness and  Sacrifice,  Jesus  in  His  Humanity  goes  to  the 
Father,  who  had  sent  His  Son  to  give  Life  to  the  world, 
but  not  any  immunity  in  its  Sinfulness ;  and  so,  as  it  is 
said,  the  world  sees  Him  no  more.  Still,  though  the 
sinner  be  thus  left  to  his  righteous  judgment,  he  is 
assured,  nevertheless,  of  its  merciful  intent;  for  he  is 
told,  that  notwithstanding  Jesus,  as  Man,  goes  away, 
He  verily  goes  to  the  common  Father  of  all.  And 
He  goes,  it  is  expressly  said,  in  order  that  in  due  time 
He  may  return  to  receive  to  Himself  those  who  at  His 
Coming  shall  be  ready.  And  the  sinner  is  further 
assured  that  if,  until  he  too  is  ready,  he  is  convicted 
in  respect  of  judgment,  it  is  "the  prince  of  this  world," 
or  "the  old  man"  within  him,  who  "is  judged." 
And  so,  the  parting  words  of  Jesus  are:  "A  little  while, 
and  ye  shall  not  see  me :  and  again,  a  little  while,  and  ye 
shall  see  me,  because  I  go  to  the  Father."  2 

yet  now  we  know  Christ  as  Flesh  no  more. "  2  Cor.  5:16.  See 
John  17:  11;  14:  19. 

1  Among  others. 

2  John  16:  16.  And  see,  generally,  the  14th  to  the  17th  chap- 
ters inclusive.  The  r.  v.  omits  in  verse  16  "because  I  go  to  the 
Father.  "  The  clause  is,  however,  in  MSS.  A.,  etc.,  and  is  retained 
by  Griesbach,  and  is  given  in  verses  10,  17,  and  28,  and  as  a  cause 
of  rejoicing  to  us  in  14:  28.     The  use  in  the  Greek  of  two  verbs, 


156   The  Foundation  and  the  Superstructure 


§  80.  The  Incarnation  Completed  by  Ascension. 
— Thus  do  our  Lord's  statements  as  to  the  necessity 
and  purpose  of  His  departure  in  the  Body,  or,  to 
speak  somewhat  more  fully,  of  His  departure  in  His 
Humanity,  from  the  earth,  give  additional  reasons 
for  the  necessity  of  His  ascension.1  And  those  state- 
ments at  the  same  time  are  a  rebuke  to  all  who,  virtually 
denying  that  He  has  thus  departed  from  the  earth 
and  ascended  to  heaven,  persistently  affirm,  contrary 
to  the  statements,  that  He  is  continually  present  with 
us  here  on  earth  in  the  Body  in  the  Holy  Eucharist ! 2 
And  this  they  do  in  the  face  of  the  careful  declaration, 
first  of  our  Lord,  that  the  bread  and  wine  of  the 
Holy  Supper  are  "for  a  memento"  of  Him,  or,  as  is 
the  necessary  implication,  are  not  Himself  in  Person; 
and  next  of  His  apostle,  in  further  explanation,  that 
they  are  intended  to  "proclaim  (as  is  the  literal  transla- 
tion) the  Lord's  Death  till  He  come."  3  Surely,  if 
they  simply  proclaim  what  He  has  done,  or,  again, 
are  "a  memento"  of  Him,  they  cannot  be  Himself,  but 
are  strictly  the  "memento";  and  if  the  proclamation 
is  to  continue  as  often  as  they  take  the  sacrament 
"till  He  come"  finally,  He  cannot  already  be  there. 
In  short,  it  is  a  purely  representative  act  that  we 
are  commanded  to  perform,  in  entire  consistency  with 


one  for  the  earthly  and  the  other  for  the  heavenly  vision,  is  note- 
worthy. It  occurs  also  repeatedly,  though  not  in  other  passages 
with  the  same  careful  distinction.  See  them  distinguished  in  the 
r.  v.  as  behold  and  see. 

1  Other  reasons  being,  that  in  heaven  He  might  appear  in  the 
presence  of  God  for  us,  and  be  our  Intercessor  at  the  right  hand  of 
power.     Heb.  9:  24;  7:  25.     Rom.  8:  34. 

2  Our  Lord  is  indeed  ever  present  with  us,  but  no  more  in  Flesh. 
2  Cor.  5:  16. 

3  1  Cor.  11 :  24-26. 


Incarnation  Completed  by  Ascension  157 


our  Lord's  departure  from  the  earth  and  ascension 
into  heaven.  By  a  tender,  grateful  ceremony  in 
memory  of  what  the  departed  Jesus  has  done  for  us, 
He  would  touch  our  hearts,  and  stir  us  up  also  to  deeds 
of  sacrifice  and  love;  and  He  would  have  us  keep  up 
this  memorial  celebration  all  the  while  that  He  is 
sitting  at  the  right  hand  of  God,  awaiting  *  the  time 
when  each  one  of  us  in  his  due  order  shall  become 
thoroughly  subject  to  His  will;  and  then  at  last,  or 
to  the  perfected  individual,  and  not  before,  He  will 
come.  In  the  fact  of  the  ascension,  therefore,  there 
is  an  obvious  demonstration  of  the  idolatry  of  those 
who,  weakly  yielding  to  the  normal  tendencies  of  the 
flesh,  or  of  our  grosser  natures,  and  ever  demanding 
for  their  worship  objects  of  sense,  would,  pantheist- 
like, and  Proteus-like,  confound  matter — even  the 
bread  and  wine  of  which  we  ourselves  are  the  manu- 
facturers, and  whose  application  to  sacred  uses  is  also 
from  time  to  time  the  act  of  human  hands — with  the 
Flesh  and  Blood  of  Jesus,  whose  natural  Body  has 
long  since  been  changed  into  the  spiritual,  and  is,  we 
are  solemnly  assured,  not  from  henceforth  a  dweller 
in  an  earthly  temple  made  with  hands,2  but  awaits 
us,  sitting  at  the  right  hand  of  God  in  glory.  Whether, 
verily,  men  choose  to  recognise  the  fact  or  not,  the 


«  Awaiting  or  waiting  is  the  proper  translation  of  the  Greek 
word  used  in  Heb.  10:  13.  The  word  implies  in  the  passage  a  wait- 
ing for  that  which  is  to  be  done  by  another  from  whom  the  waiter 
expects  to  receive.  Jesus  waits  from  henceforth,  sitting  at  the 
right  hand  of  God,  "till  His  enemies  be  made  His  footstool";  or 
unreservedly  obedient  to  His  will.  But  if,  in  His  Manhood,  He 
waits  there,  how  can  that  Manhood  possibly  be  here?  See  how 
inconsistent,  in  text  after  text  the  Bible  would  be  made,  if  the 
unrevealed  assumptions  of  ecclesiasticism  are  to  govern. 

2  Heb.  9:  24. 


158    The  Foundation  and  the  Superstructure 


incomprehensible  incarnation  of  the  Son  of  God  is 
abundantly  revealed  to  us  as  having  fully  accomplished 
its  object  upon  earth;  and  that,  accordingly,  it  no 
longer  there  sojourns;  nor  any  more  partakes  of  the 
natural;  and  that  "though  we  have  known  Christ 
as  flesh,  yet  now  we  know  (Him  so)  no  more."  1  The 
omnipresent  Son  of  God,  indeed,  will  be  with  every  one 
of  His  redeemed  alway  to  the  end;  but  His  glorified 
Humanity  is  in  heaven,  completing  for  us  the  great 
purposes  of  the  incarnation. 

§  81 .  Isolated  Details  Show  Supernatural  Con- 
sistency.— It  illustrates  the  special  importance  of  the 
apparently  isolated  jewels  of  truth  which  have  been 
scattered  here  and  there  in  the  book  of  inspiration, 
and  are  evidently  intended  to  emphasise  and  call  forth 
our  more  diligent  and  painstaking  study  of  the  word 
of  God,  and  which  often  show  the  folly  of  the  would- 
be  authority  of  men,  that  even  by  such  seemingly 
incidental  details,  when  brought  into  comparison 
and  juxtaposition,  and  in  their  due  relations  with 
kindred  revelations,  we  not  only  gain  a  fuller  and 
more  precise  apprehension  of  the  intent  and  meaning 
of  revealed  truth,  but  also  rid  our  minds  of  what  have 
seemed  to  be  troublesome  contradictions  therein,  and 
rid  the  Christian  system  at  the  same  time  of  the 
absurdities  and  grossness  which  ecclesiasticism  has 
foisted  thereupon.  In  further  illustration,  we  may 
perhaps  learn  to  correct  our  theories  respecting  the  all- 
important  Second  Coming  of  the  Son  of  man,  by 
bringing  together  a  few  of  the  details  upon  that  subject 
which  are  widely  scattered  in  the  sacred  book,  and 

1  2  Cor.  5:  16.  Or,  "though  we  have  known,  yet  now  we  know 
Christ  as  flesh  no  more.  " 


The  Day  of  Judgment  159 


are  so  isolated,  that  we  have  not  fully  realised  their 
mutually  illuminating  power.  Indeed,  it  is  only  by 
carefully,  and  industriously,  and  earnestly  "comparing 
spiritual  things  with  spiritual,"1  as  we  are  bidden  to 
do,  that  we  may  divest  ourselves  of  long-established, 
gangrenous  prejudices,  and  discover  at  length  what 
is  really  the  truth,  beneath  the  mass  of  rubbish  and 
overlying,  rank  vegetation  which  have  insensibly 
accumulated  thereupon,  according  to  the  law  of  the 
natural  world,  during  the  lapse  of  the  ages.  For 
by  doing  this,  at  all  events,  without  regard  to  the 
contrary  assumptions  which  have  emanated  from  the 
so-called  authority  of  men,  we  are  taught  as  follows: 

§82.  The  Day  of  Judgment. — That,  unlike  the 
old  heavens  and  earth,  which  emblematically  brought 
Death  upon  the  world  in  the  flood,  we  have  the  present 
course  of  nature,  or  "the  heavens  and  the  earth  which 
are  now,"  kept  in  store,  or  "treasured  up,  for  fire  (the 
fire  of  the  judgment  according  to  deeds),  being  kept 
for  a  day  of  judgment  and  of  destruction  of  the  ungodly 
men";2  and  that  this  is  done  by  the  God  of  untiring 
patience,  with  whom  a  thousand  years  are  as  one  day, 
because  He  "is  longsuflering  to  us-ward,3  not  willing 
that  any  should  perish,  but  that  all  should  come  to 
repentance";  and  that  accordingly  each  individual 
who  is  not  yet  brought  to  perfect  repentance,  or  every 
man  upon  earth,  should  "account  the  longsuflering 
of  our  Lord  (to  be  ensuring  his)  salvation";  and  with 

1  1  Cor.  2 :  13. 

2  The  translation  is  strictly  literal,  and  according  to  the  strict 
sense  of  the  Greek  preposition  when  thus  used  with  words  of  time. 

3  So  a.  v.;  but  you-ward,  r.  v.,  on  the  better  MS.  authority. 
An  improvement  would  be  " longsuffering  of  you." 


160   The  Foundation  and  the  Superstructure 


fear  and  trembling  should  be  "looking  for  and  speeding 
the  coming  of  the  day  of  God"  in  victory,  when  the 
natural  shall  dissolve  and  melt  away  from  the  glorified 
soul,  with  all  the  terrible  judgments  of  which  it  is 
the  instrument.1     Instead  therefore  of  any  deferring 
to  the  future  of  the  day  of  judgment  by  the   eternal 
Judge,  rather,  during  all  the  thousands  of  years  of  the 
continuance  of  the  natural  world,   the  true  idea  is, 
"The  Lord  is  at  hand,"  2  and  likewise,  of  course,  "the 
day  of  the  Lord";3   and    in    striking  language  we 
hear,  "For  He  cometh,  He  cometh  (the  present  tense 
being  emphatically  repeated),  to  judge  the  earth";4 
and  that  He  is  with  us  "all  days"  to  the  end.5     And 
in  view  of  this  continual  judgment  it  is  said,  that  the 
nations  should  be  glad  and  sing  for  joy;  because  He 
shall  "judge  the  peoples  with  equity,  and  lead  onward 
the  nations  upon  earth."  6     Yea,  He  Himself  has  said, 
"Now  is  the  judgment  of  this  world " ;  and  has  declared 
the  unbeliever  to  be  already  receiving  judgment  for 
his  deeds;7    and  that  every  idle  word  shall  have   its 
day  of  judgment.8     Moreover,  we  are  cautioned,  that 
while  we  "are  saying,  Peace  and  safety,  then  sudden 
destruction  cometh";   or,  that  "the  day  of  the  Lord 
so  cometh  as  a  thief  in  the  night";    the  Lord  being 
revealed  from  heaven,  as  in  clouds  and  darkness,  in 
these  sudden  and  repeated  judgments  which  darken 
our  life;9     for  in  them  the  Son  of  man  cometh   at 

>  2  Pet.  3:  5-15.     See  Hos.  13:  13.  2  Phil.  4:  5- 

s  Zeph.    1:7.  4  Ps.  96:  13.  s  Matt.  28:  20. 

6  Ps.  67:  4.     See  r.  v.  and  margin.     And  see  Ps.  96:  11. 

1  John  12:  31 ;  3  :  18. 

«  Matt.  12:36.  Lit.  "a  day  of  judgment" — i.  e.,  its  own  day, 
or  special  judgment. 

9  1  Th.  5:  i-ii.  2  Th.  1 :  4-10.  There  are  in  fact  three  comings 
of  Christ  which  are  continually  referred  to  in  the  scriptures.      1.  The 


The  Day  of  Judgment  161 


an  hour  when  we  think  not ; l  and  that  He  so  cometh, 
because  we,  in  truth,  like  the  evil  servant,  say  in  our 
hearts,  The  Lord  delayeth  His  coming ; 2  yea,  that, 
while  we  are  thus  saying,  the  day  of  a  visitation  of  the 
Lord  is  repeatedly  coming  as  a  snare  upon  "all 
them  that  dwell  on  the  face  of  the  whole  earth" ;  and 
that  we  must  learn  to  watch  therefore,  and  pray  always, 
that  we  may  be  accounted  worthy  to  escape  the  judg- 
ments that  come  upon  others,  "and  to  stand  before  the 
Son  of  man;  "  3  that  no  generation  passes  away  without 
the  visitations  of  the  Lord  thereupon;  and  that  even 
the  great  Judge  may  not  fix  arbitrarily  the  day  and 
hour  of  His  visitations,4  because  of  Himself  He  can 
do  nothing;  but  in  deference  to  His  own  unalterable 

coming  to  save  the  world.  2.  The  day  of  continual  visitation,  or 
long  day  of  judgment.  3.  The  coming  to  receive  the  perfected 
soul,  or  the  final,  victorious  coming  at  the  end  of  the  long,  "last 
day."  I  give  below  some  of  the  innumerable  examples  of  2;  al- 
though some  of  them  seem  rather,  or  also,  of  1  and  3,  either  or  both. 
Thus:  Is.  2:  12;  10:  3;  13:  6,  9,  13;  22:  5;  34:  8;  61:  2;  63:  4;  65:  2,  5. 
Jer.  12:  1,  3;  16:  19;  17:  16-18;  25:  16-18,  29-38;  30:  7-24;  46:  10, 
21:50:27-32.  Lam.  1:  12,  13,  21:2:  1,  21,  22:3:3.  Ezek.7:7-i2, 
19,  27;  13:  5;  30:  2,  3,  8,  9,  18,  19;  34:  12;  39:  8,  11,  13.  Joel  1: 
15;  2:  1,  2,  11,  31;  3:  14,  18.  Amos  3:  14;  5:  18-24.  Obad.  15. 
Mic.  7:  4.  Nahum  1:  2-9;  2:  3.  Hab.  3:  16.  Zeph.  1:  7,  14-18; 
2:2,3:3:8,17.  Zech.  14:  1,  6-9.  Mai.  3:  1,  2;  4:  1,  3,  5.  Matt. 
24  and  25  chaps.  Mk.  13  ch.  Luke  12  ch.;  17:  20-37;  21:  5-36. 
John  11:  23-27;  12:  48.  Acts  2:  16-21;  17:  30,  31.  Rom.  1  :  18; 
2:  2-12,  16;  8:  36;  10:  21;  13:  11-14;  1  Cor.  1:  8;  3:  13-15;  5:  5,  13; 
10:11:15:22-28.  2  Cor.  1 :  14;  6:  2.  Eph.  4:  30,  lit.  "for  a  day  of 
redemption,"  i.e.,  of  sanctification ;  6:  10-18.  Phil.  1:  6,  10; 
2:  16.  1  Th.  5:  23,  lit.  "during  the  coming."  Heb.  10:  26-39; 
12:  25-29.  1  Pet.  2:  12;  4:  5-7.  2  Pet.  2:  9,  lit.  "to  be  corrected 
during  a  day  of  judgment";  3:  4-15;  1  John  4:  17.  Jude  6,  lit. 
"for  a  judgment  of  o  great  day,!'  14-18.  Rev.  6:  16,  17;  16:  14, 
15,   etc. 

1  Luke  12:40.     Matt.  24:  37-44. 

*  Matt.  24:  48.     Luke  12:  45.  »  Luke  21:  34-36. 

4  Matt.  24:34-36.     Mk.   13:30-37.     Luke  21:32. 


1 62    The  Foundation  and  the  Superstructure 


gift  of  free-will,  as   He  hears,   so  must  He  judge;1 
that    therefore,    as    pertains    to    eternal    justice,    the 
unbeliever  is  properly  judged  already ; 2  yea,  that  the 
fire  is  now  prepared  for  the  devil  and  his  angels ; 3 
and  is  kindled  for  them  too;  even  for  all  imperfect 
souls,  and  right  here  upon  this  earth  of  ours;4  that 
even    because   we   have   been    gifted   with    Life    and 
Immortality,  the  Holy  Giver,  who  is  no  "minister  of 
sin,"  s  sends  no  peace  on  earth,  now  that  the  peace 
of  final  Death  has  been  taken  away,  but  a  sword;6 
that   "His  heart  is  stablished,   and  will  not  shrink, 
until   He    see  His  desire   upon   His   enemies";7   and 
that  out  of  our  prison  of  judgment,  or  our  incarcera- 
tion  in   some    form  or   other   of    the    natural,    none 
of  us  shall  be  delivered  until  the  very  last  mite  has 
been  paid;  that  is,  until  the  last  atom  of  Sinfulness 
has  been  removed;8  that  to  some  there  will  be  few 
stripes,  and  to  others  many,  according  to  the  justice 
of  the  several  cases ; 9  although  all  shall  be  prisoners  of 
hope;10  that  the  prophecy,  or  teaching,  of  even  Enoch 
of  the  antediluvian  world  is  said  to  have  been,  "Behold, 
the  Lord  is  come,  with  His  holy  myriads,  to  execute 
judgment  upon  all";11  that  the  Lord  Himself,  in  His 
last  revelations   to  men,   declares   that  the   teaching 
must  not  be  sealed, — that  is,  must  be  open  to  them 
to  read  and  interpret  for  themselves, — to  wit,   that 
under   all   circumstances,    men   shall   have   their   free 
option  to  be  filthy  or  holy,  unrighteous  or  righteous; 

>  John  5:30.     Gen.  1:26-28.     Deut.  30:19. 
*  John  3:18.  3  Matt.  25:41-  *  Luke  12:49- 

s  Gal.  2:17.  6  Matt.   10:34.  '  Psalter  112:8. 

»  Matt.  18:34.     Luke  12:59. 

•Luke  12:47,  48-  10  Zech.  9:11,  12. 

11  Do  the  "holy  myriads"  include  the  countless  things,  animate 
and  inanimate,  of  the  natural  world?     Jude  14. 


"Yea,  I  Come  Quickly"  163 


assuring  them,  however,  that  "the  time  is  at  hand," 
even  the  time  of  their  corresponding  judgment ;  and 
that  He  thereupon  tells  us  plainly,  "And  behold,  I 
come  quickly,  and  my  reward  is  with  me,  to  render 
to  each  man  according  as  is  his  work";  and  that  His 
very  last  message  to  us  is,  "Yea,  I  come  quickly."  * 

§83.  "Yea,  I  Come  Quickly." — Furthermore,  we 
are  taught  that  we  all  shall  see  this  continual  coming 
in  judgment.  Even  to  the  high  priest  and  council  who 
were  delivering  Him  to  be  crucified  Jesus  said,  ' '  Hence- 
forth ye  shall  see  the  Son  of  man  sitting  on  the  right 
hand  of  power,  and  coming  in  the  clouds  of  heaven."  2 
And  this  but  a  short  time  after  He  had  declared,  "Yet 
a  little  while,  and  the  world  seeth  me.no  more."  3  The 
explanation  is,  that  from  that  time  on  they  would  see 
Him  coming  with  the  spiritual,  not  the  carnal  eye; 
and  even  so,  only  in  clouds — in  clouds,  that  is  to  say  of 
course,  not  in  mere  natural  vapour,  but  "in  the  clouds 
of  heaven."  In  these,  indeed,  we  all  behold  Him; 
recognising  Him  in  the  wielding  of  the  right  hand 
of  heavenly  power.  But  no  man,  certainly,  could 
bear  the  sight  of  the  great  Judge  of  all  the  earth  in 
His  full  personal  glory,  or  the  awful  majesty  of  His 
countenance  when  He  comes  in  judgment  upon  the 
wicked.  For  '  'justice  and  judgment  are  the  habitation 
of"  His  throne,  or  of  His  seat  in  heaven  at  the  right 
hand  of  power;4  while,  hiding  the  Judge  Himself  from 
view,  "clouds  and  darkness  are  round  about  Him."  s 
And  in  these  lowering  clouds,  and  in  the  gloom  of  this 
forbidding  darkness,  it  is,  that  we  all,  as  did  thence- 

•  Rev.  22 :  10—12,  20.     And  see  2  :  5,  16,  23. 

2  Matt.  26:  64.     Henceforth  (r.  v.),  not  hereafter  (a.  v.). 

'John  14:19.         *  Ps.  89: 14;  97:2.  sPs.  gy.  2,  and  passim. 


1 64    The  Foundation  and  the  Superstructure 


forth  in  their  day  Caiaphas  and  the  council,  now  also 
behold  Him;  or  only  in  "the  sign  of  the  Son  of  man 
in  heaven";  particularly  when  it  is  displayed  in  the 
awful  exercise  of  His  divine  justice  and  judgment.1 
Indeed,  for  the  very  preservation  of  our  GoD-given 
sovereignty  moreover,  that  we  may  not  be  overawed 
into  slavish  subjection,  there  must  needs  be  veiled 
from  us,  when  under  condemnation,  the  brightness 
of  His  dazzling,  awe-inspiring  presence,  with  His  face 
plainly  flaming  with  wrath  because  of  our  imper- 
fections. Nay,  even  when  He  reveals  His  mercies 
and  merciful  designs  to  the  children  of  men,  it  is 
instructively  said,  "I  will  appear  in  the  cloud  upon  the 
mercy  seat."  2  And  thus  He,  who  necessarily  tells  of 
spiritual  things  only  in  parables,  is  of  greater  necessity 
Himself  a  parable  to  us  all.  Whether  therefore  He 
appears  in  judgment  or  in  mercy,  "the  Light  shineth 
in  the  darkness";3  and  it  shineth  the  more  obscurely, 
of  course,  the  greater  the  spiritual  darkness. 

§  84.  Terrors  of  Second  Advent. — Since  then 
the  coming  of  the  Lord  is  only  visible  in  the  signs 
thereof,  we  are  still  further  distinctly  taught  as  follows : 
That  "The  kingdom  of  God  cometh  not  with  obser- 
vation"; but  is  within  each  individual  soul;4  for 
that  the  unchangeable  Lord  of  all  is  leading  His  people, 
the  great  congregation  built  upon  Him,  through  the 
wilderness  of  the  world,  as  He  led  His  typical  con- 
gregation of  old,  "by  day  in  a  pillar  of  a  cloud,"  "and 
by  night  in  a  pillar  of  fire."  s  As  it  is  said,  "He  shall 
show  judgment  to  the  nations.     He  shall  not  strive,  nor 

1  Matt.  24:29-41.     Rev.  1:7,  13-18.     Heb.i2:i4-      iJohn3:2. 

2  Lev.  16:  2.  3  John  1:  5. 
*  Luke  17:  20,  21.                                                5  Ex.   13:  21,  22. 


Terrors  of  Second  Advent  165 


cry ;  neither  shall  anyman  hear  His  voice  in  the  streets." ' 
And  consistently  with  what  was  said  to  the  high 
priest  and  council,  we  are  told,  that  "all  the  tribes  of 
the  earth" — "every  eye" — including  the  very  men 
who  pierced  Him,  shall  see  His  coming;  but  again, 
that,  with  all  alike,  the  vision  of  Him  shall  be  not  in 
Person,  but  in  clouds:  wherein  shall  be  seen,  in  fact, 
instead  of  the  Person,  merely  "the  sign  of  the  Son 
of  man";2  while  the  darkening  of  the  sun,  the  turning 
of  the  moon  into  blood,  and  the  falling  of  the  stars, 
have  their  place  in  the  formidable  description  of  His 
Coming;3  just  as  the  old  prophets  in  the  same  parabolic 
way  had  made  them,  in  their  prophetic  descriptions, 
to  accompany  the  downfall  of  Nineveh,  and  Babylon, 
and  Egypt,  and  other  ancient  wicked  peoples;  and 
also  to  show  forth  the  woes  upon  the  children  of 
Israel,  and  upon  the  whole  earth.4  Thus,  in  a  variety 
of  ways,  earthly  figures  of  the  most  imposing  character 
are  multiplied  in  the  scriptures,  to  impress  upon  our 
minds  the  terrors  of  the  Second  Advent.  Since  we  are 
not  suffered  to  be  confounded  by  a  personal  vision  of 
the  Son  of  man,  the  merciful  Judge  would  have  us 
realise  as  much  as  possible  His  present  fearful  Coming 
in  judgment  upon  the  earth.  As  usual,  He  speaks 
in  parables,  telling  us  therein,  that  from  His  throne 
in  heaven  the  judgments  of  His  great  day  are  issuing 


1  Matt.  12:18,  19.     Is.  42 : 1,  2. 

s  Matt.  24:30.  Rev.  15:1.  2  Th.  1 :  4,  5.  And  see  Gen.  9:  8-17, 
Ex.  19:  16-25.     Dan.  7:13,  14.     Nah.  1:2,3. 

3  Matt.  24:  29.  Mk.  13:  24-26.  Luke  21:  11,  25.  Acts  2:  19, 
20.      Heb.  12  :  26.      Rev.  6:  12,  13;  8:  10,  11;  9:  1;  21:  23;  22:  5. 

*  Job  5:  14.  Is.  8:  20,  22;  13:  9,  10;  24:  21-23;  3°:  26;  59:  9,  10; 
60:  1-3,  19,  20.  Jer.  15:  9.  Ezek.  30:  3;  32:  7,  8.  Joel  2:  1-3, 
10.  3°>  31;  3:  12-16.  Amos  5:  18-20;  8:  9.  Mic.  3:  6.  Nahum 
1:  1-8.     Zeph.  1:  14,  15.     Hag.  2:  6. 


166    The  Foundation  and  the  Superstructure 


all  the  while.     That  is,  we  must  not  in  our  literalism 
be  looking  for  His  natural  form,  sitting  on  the  clouds 
of  earth,  exhibiting  the  sign  of  a  material  cross  before  our 
carnal  eyes.    On  the  contrary,  the  world  at  large,  ' '  every 
eye,"  is  now  seeing  both  the  Coming  in  clouds  and 
also  "the  sign  of  the  Son  of  man."     And  if  we  would 
know  what  "the  sign"  is,  and  very  plainly  too,  let 
us  not  beguile  ourselves  with  literal  interpretations  of 
solemn  figures  of  speech.     We  shall  find  the  reality 
nearer  in  the  continual  crosses  of  life.      For,  indeed, 
we  are  distinctly  told  what  the  reality  is ;  namely,  that 
all  the  persecutions  and  tribulations  which  we  endure  are 
"a  manifest  token  of  the  righteous  judgment  of  God"; 
and  that  this  "manifest  token,"  or  sign,  is  exhibited 
"at  the  revelation  of   the  Lord  Jesus   from   heaven 
with  the  angels  of  His  power  in  naming  fire,1  rendering 
vengeance  to  them  that  know  not  God,  and  to  them 
that  hearken  not  to  the  Gospel  of  our  Lord  Jesus 
Christ."2     And  it  is  also  said,  "And  I  saw  another 
sign  in  heaven,   great  and  marvellous,   seven   angels 
having  seven  (the  full  or  complete  number)  plagues, 
(which  are)   the  last,  for  in  them  is  made  complete 
(or,  is  ended)  the  wrath  of  God."3       In  this  "sign," 
or  "manifest  token,"  or,  that  is,  in  the  judgments  of 
heaven  upon  all  imperfect  souls,  we  all  do  of  a  verity 
see  the  Coming  of  the  Son  of  man.     Said  the  prophet, 
"Woe  unto  you   that   desire  the   day  of  the  Lord! 
to  what  end  is  it  for  you?   the  day  of  the  Lord  is 

•  The  angels  or  messengers  of  His  power  by  which  He  takes 
vengeance  are  clearly  the  powers  of  nature  in  which  we  are  now 
incarcerated,  as  fire,  wind,  disease,  etc.     See  Heb.  1:7. 

2  2  Th.  1:  4-10. 

3  Rev.  15:1.  In  them,  that  is,  the  wrath  of  God  accomplishes 
its  great  undertaking.  The  Greek  verb  carries  that  idea.  It  is 
rendered  in  the  a.  v.  "is  filled  up";    in  the  r.  v.  "is  finished." 


The  Day  of  the  Lord  167 


darkness,  and  not  light.  As  if  a  man  did  flee  from 
a  lion,  and  a  bear  met  him ; x  or  went  into  the  house, 
and  leaned  his  hand  on  the  wall,  and  a  serpent  bit 
him."2     And  proclaimed  another: 

"The  great  day  of  the  Lord  is  near,  it  is  near,  and  hasteth 
greatly.  .  .  .  That  day  is  a  day  of  wrath,  a  day  of  trouble 
and  distress,  a  day  of  wasteness  and  desolation,  a  day  of 
darkness  and  gloominess,  a  day  of  clouds  and  thick  dark- 
ness, a  day  of  the  trumpet  and  alarm  against  the  fenced 
cities,  and  against  the  high  towers.  And  I  will  bring 
distress  upon  men,  that  they  shall  walk  like  blind  men, 
because  they  have  sinned  against  the  Lord."  3 

§  85.  The  Day  of  the  Lord. — The  old  prophet 
tells  us  then,  that  sinners  shall  walk  in  the  day  of  the 
Lord,  when  He  comes  speedily  in  judgment  upon 
them,  "like  blind  men."  And  this  is  the  common 
teaching  of  the  Bible.  How  singular  it  is,  when  men 
are  emphatically  assured  by  our  Lord,  and  also  by 
St.  Paul,  that  the  word  of  inspiration  must  have  spir- 
itual, and  not  literal  interpretation,  in  its  diversified 
parables  and  figures  of  speech,4  that  they  should  persist 
in  their  carnal  literalism.  And  yet,  it  is  only  too 
natural  that  carnal  men  should  exhibit  what  is  in  them. 
But   it   is   certainly   remarkable   that   the   exhibition 

1  Intimating  no  hope  of  escape  from  unpardonable  Sinfulness, 
as  well  as  the  variety  of  the  judgments  upon  men. 

*  Amos  5:  18,  19. 

3  Zeph.  1 :  14-17. 

«  The  very  Gospel  which  contains  the  two  "Excepts,"  as  they 
are  called,  whose  literal  interpretation  has  so  divided  Christians, 
is  the  one  in  which  our  Lord  assures  us,  that  it  is  the  spirit  which 
giveth  Life;  and  that  the  flesh  profiteth  nothing;  and  that  His 
words  are  spirit,  and  refer  to  the  gaining  for  men  of  Life.  More- 
over, these  assurances  are  in  the  very  same  chapter,  and  in  im- 
mediate connection  with,  and  have  direct  reference  to,  the  second 
"Except,"  and  to  what  He  had  said  in  connection  therewith. 


1 68   The  Foundation  and  the  Superstructure 


should  be  so  widely  prevalent  among  Christians,  both 
learned  and  unlearned,  in  regard  to  the  second  advent 
of  the  now  glorified  Son  of  man,  as  to  cause  them  to 
believe   in  a  literal  way  that  only  at  some  distant 
day  He,  the  eternal  Judge,  is  to  come;  and  that  He 
shall  appear  in  visible  form,  sitting  on  the  clouds  of 
vapour  over  our  heads,  and  accompanied  visibly  by 
holy  angels   or  spirits  of   heaven,   and   exhibiting  a 
material  cross ; — all  exposed  to  the  terrified,  but  sensual 
gaze  of  the  wicked!     Do  they  at  all  realise  what  the 
inspired  word  tells  them? — that  without  holiness,  or 
more  strictly,   sanctification,  "no  man  shall  see  the 
Lord";1   that  when  we  shall    indeed    see    Him,  we 
shall  be  like  Him;2  or  that  at  the  coming  to  the  per- 
fected saint,  the  vile  body  of  earth  shall  be  changed, 
and  "fashioned  like  unto  His  glorious  body";3— and 
that,  when  so  fashioned,  it  is,  like  His,  compared  to  the 
sun   which   shineth   in   its   strength.4     Can   they   not 
perceive  the  contradictions  which  by  their  literal  inter- 
pretations they  would  make  in  the  word  of  the  con- 
sistent God? — contradictions  therein,  however,  in  the 
literal  sense,  and  evidently  designed  to  induce  us  to 
construe  spiritual  things  spiritually :— how,  on  the  one 
hand,  the  sacred  word  assures  us  that  the  world  shall 
see  the  ascended  Jesus  no  more ;  and  that  its  unholiness 
is  an  absolute  bar  to  that  vision;  and  yet,  on  the  other, 
that  "all  the  tribes   of   the   earth  "—"  every  eye  "— 
including  the  wicked,   shall  see  Him;— how  again  it 
says,  that  the  Lord  and  the  day  of  the  Lord  are  at 
hand ;  even  His  own  generation  not  passing  previously 
away;_a  present  coming  of  the  Eternal  in  judgment, 
nevertheless,  which  they  would  postpone  to  the  end 

>  Heb.   12:  14.  2  1  John  3:2.  3  Phil.  3:  21. 

*  Matt.  13:  43;  17:  2.     Rev.  1:  16;  10:  1.    . 


The  Coming  in  the  Clouds  169 


of  the  world ; ' — how  still  again,  at  that  Coming,  they 
would  have  the  one  part  of  the  world  received  into 
bliss,  and  the  other  consigned  to  everlasting  damnation ; 
while  yet,  to  both  classes  it  is  said  of  inspiration  to  be 
a  coming  in  clouds;  yea,  a  day  of  darkness,  and  of 
judgment,  and  of  the  preaching  of  the  Gospel  to  the 
whole  world,  or,  as  it  is  also  said,  "on  the  four  winds, 
from  one  end  of  heaven  to  the  other."  2 

§  86.  The  Coming  in  the  Clouds. — Rather,  for- 
saking literalism,  in  what  exact  harmony  with  all  the 
Biblical  statements  upon  the  subject  it  is,  and  with 
the  spiritual,  visible  fact  of  judgment  upon  all,  to  have 
the  inspired  word  declare  first,  how  all  see  the  Coming 
in  clouds,  and  then,  immediately,  not  that  any  so  see- 
ing shall  be  admitted  into  heaven,  but,  as  is  more  con- 
sonant with  the  beholding  of  a  "sign"  or  "manifest 
token"  of  that  coming  in  judgment  upon  the  whole 
earth,  that  "all  the  tribes  of  the  earth,"  all  without 
exception  so  seeing,  shall  mourn  and  wail  at  the  sight ; 3 
just  as,  indeed,  is  our  constant  earthly  experience.  For, 
however  much  the  coming  in  clouds  may  be  intended 
to  bless  mankind  by  leading  them  on  to  perfection, 
yet  "no  chastening  for  the  present  seemeth  to  be 
joyous,  but  grievous."  4  Accordingly,  in  the  represent- 
ation of  the  coming  in  clouds,  we  do  not  find  any  who 

«  The  Greek  of  the  apostles'  question  in  Matt.  24:  3  is  as  to  "the 
end  of  the  <zon, "  to  wit,  the  Jewish  ceon.  They  did  not  ask  about 
"the  end  of  the  world,"  but  about  the  coming  in  judgment  upon 
the  Jews. 

*  Matt.  24:  29-42.  Mk.  13:  24-37.  Luke  21:  25-36.  Amos  5: 
18-20. 

»  Matt.  24:30.  Rev.  1:  7.  Luke  21:8-11,  25-36.  Zech.  12: 
10-14. 

*  Heb.  12:  11. 


17©    The  Foundation  and  the  Superstructure 


rejoice,   but  altogether  those  who  mourn   and  wail, 
and  who  need  to  be  comforted,  and  upon  whom  duties 
which    belong   to   this   life   are   laid.     And    observe, 
how  very  like  the  representation   is  to  that  of  the 
forlorn  disciples  on  the  Mount  of  Olives,  on  behold- 
ing their  beloved  Master,  whose  sweet  companionship 
for  three  whole  years  had  been  theirs,  disappearing 
from  them  at  last  in  a  cloud!    And  this,  even  though, 
as  in   His  present  judgments  is  still  the  motive,  His 
hands  were  lifted  up  in   blessing.1     It  required  the 
assurance    of    angels,    an    assurance    not    then    fully 
realised,  that  He  was  to  come  again  after  His  terrible 
sojourn  in  clouds,  even  as  He  was  seen  to  go;  or  out 
of  clouds,  to  bring  comfort  to  their  faithful  hearts  at  the 
prospect  of  seeing  Him  again.     And  yet,  for  all  their 
joyous  hopes,  a  fearful  future  was  before  them  during 
that  intermediate  stay  in  the  clouds,  ere  they  should 
see  Him  again;  or  ere  He  should  reappear  in  person 
out  of  the  clouds,  to  give  them  the  crown  of  righteous- 
ness. 2     And  to  enable  them  to  endure  what  meanwhile 
they  would  have  to  undergo,  they  must  needs  wait 
until  they  should  receive  the  Comforter.     Thus  He,  the 
Sun  of  Righteousness,  is  to  come  finally  out  of  the 
cloud  in  which  for  a  figure  He  was  seen  to  go; 3  while, 
during  His  continuance  therein,  it  is  for  every  one 
of  us  "a  cloudy  day,"4  a  long  day  of  mourning  and 
wailing,  and  watching  and  waiting,  and  of  the  need  of 
the  Comforter.     "And  now  men  see  not  the  bright 
Light  which  is  in  the  clouds:  but  the  wind  (the  Holy 
Spirit)   passeth,  and  cleanseth  them."s     We  see  the 
Light  of  the  Sun,  but  not  its  brightness. 

1  Luke  24:49-53-  2  2  Tim-  4:8> 

3  Acts  1:9-14.     Mai.  4:2.        *  Ezek.  30:3;  32:7-9;  34: 11-13- 
s  Job  37:21. 


Destruction  of  "  Second  Death  "       171 


§87.  Destruction  of  "Second  Death." — How 
very  far  removed  is  this  representation  of  the  mourn- 
ing and  wailing  of  all  who  see  Him  coming  in  clouds 
from  the  representation  throughout  inspiration  of  those 
in  whom  perfect  love  has  cast  out  fear,  and  who  "love 
His  appearing."  These  are  like  their  Lord  when 
they  see  Him;  and  they  are  satisfied;  and  their  joy  no 
man  taketh  from  them.1  They  have  fought  the  good 
fight ;  and  now  they  are  received  unto  their  Lord,  to 
be  forever  with  Him.  How  can  they  mourn  and  wail? 
Nor  is  it  reasonable,  on  the  one  hand,  that  these  should 
all  attain  unto  perfection  at  the  same  time,  nor,  on  the 
other,  that  such  as  from  time  to  time  become  perfect 
should  have  their  glorious  reward  delayed.  "We 
shall  all  be  changed,  in  a  moment,  in  the  twinkling 
of  an  eye,  at  the  last  trump"  of  victory  in  each  case; 
"but  each  man  in  his  own  order";  even  though  with 
the  many  it  should  require  thousands  of  years  of  judg- 
ment, and  of  consequent  mourning  and  wailing.  Still, 
we  are  assured,  that  Death,  that  is,  the  only  Death 
which  now  remains,  to  wit,  the  Second  Death,  shall 
finally  be  destroyed,  even  the  Death  which  brings  the 
mourning  and  wailing;  because  at  last  all  shall  be 
subdued  unto  God,  and  God  shall  be  all  in  all.2  Thus 
successively  and  independently  shall  it  be  in  respect 
of  each  individual ; — at  first  an  Enoch,3  then  an  Elijah,4 
after  that  those  who  came  forth  after  the  resurrection 
of  the  Deliverer,5  next,  possibly,  a  St.  Paul,6  or  a 
St.  John; 7 — whoever  of  men,  in  fact,  at  any  period  of 

1  1  John  3:  2;  4: 18.     2  Tim.  4:8.     Ps.  17: 15.     John  16:  22. 

2  1  Cor.  15:  20-28;  3 :  13-15.     Eph.  1: 10,  22,  23.     Phil.  2  :  10,  11. 
Col.  1 :  19,  20.     Is.  45  :  23,  etc. 

*  Gen.  5 :  24.     Heb.  11:5.  4  2  K.  2 :  1 1. 

s  Matt.  27:  52,  53.  6  2  Tim.  4:  6-8.  »  John  21:  18-24. 


172    The  Foundation  and  the  Superstructure 


the  Coming  of  Christ,  whether  immediately,  or  in  the 
second  or  third  watch,  or,  alas!  after  protracted  judg- 
ment, at  a  later  period, !  may,  in  their  due  succession, 
at  the  last  gospel  trump  in  each  particular  case,2  be 
found  perfect;3  the  dead  of  old,  with  their  longer  op- 
portunities, first  attaining,  and  afterward  the  living 
who  from  time  to  time  may  remain  upon  earth  during 
that  coming.4  That  is  to  say,  in  the  long  "last  day" 
of  the  scriptures,  s  all,  in  their  several  order,  who  there- 
tofore shall  have  been  under  the  power  of  the  Second 
Death,  shall  attain  unto  the  resurrection  therefrom.6 
They  shall  be  raised  up  in  this  long,  "last  day,"  7 
or  seon  of  perfecting  judgment;  for  the  object  of 
"all  judgment"  is  declared  to  be,  that  "all  men  should 
honour"  as  a  loving  Father  the  good  and  merciful 
God  and  Saviour  of  the  world.8  For  their  long,  long 
seon  indeed, — the  length  being  due  in  the  case  of  each 

>  Luke  12:  35-49-  2  1  Cor.  15:  20-28,  49-57. 

3  Phil.  3:  10-14,  20,  31.  4  1  Th.  4:  15-18. 

5  John  6:  39,  40,  44,  54;  11:  24-25  (mistake  as  to  last  day  cor- 
rected); 12:  48;  5:  25,  30.  1  John  2:  18.  1  Tim.  4:  1.  2  Tim. 
3:  1.  2  Pet.  3:  3.  Jude  18.  Heb.  1:  2;  9:  26.  Acts  2:  16,  17. 
1  Pet.  1:  5,  20;  4:  2.  Job  19:  25.  So,  "in  that  day"  in  the  Bible 
is  the  usual  equivalent  of  some  day,  or,  at  some  time. 

6  There  are  three  resurrections  continually  mentioned  or  re- 
ferred to  in  the  Bible:  1.  One  which  is  past,  to  wit,  that  from 
final  Death;  of  which  St.  Paul  speaks,  when  he  says,  "If  ye  then 
be  risen  with  Christ "  (Col.  3:1,  referring  back  to  2  :  12).  2.  Next, 
that  which  should  be  all  the  while  taking  place;  of  which  again  St. 
Paul  speaks,  when  he  says,  "Awake  thou  that  sleepest,  and  arise 
from  the  dead,  and  Christ  shall  give  thee  light"  (Eph.  5:  14,  a.  v.). 
3.  The  final  resurrection  of  the  perfected  soul  in  glory.  St. 
Paul's  rebuke  of  Hymenseus  and  Philetus  refers  not  only  to  this, 
but  also  to  the  second,  when  he  says,  "Who  concerning  the  truth 
have  erred,  saying  that  the  resurrection  is  past  already,  and  over- 
throw the  faith  of  some"  (2  Tim.  2 :  17-19, — verse  19  referring  also 
to  the  first.     And  see  1  Tim.  1 :  19,  20). 

■>  John  6:39,  etc-  8  John   5:  22.  23. 


Scripture  and  Philosophy  173 


one  of  his  own  procrastinating  will, — they  partook  of 
the  mortal  and  corruptible  in  "the  old  man"  within; 
but  at  length,  we  are  told,  "the  dead  shall  be  raised 
incorruptible."  x  The  beginning  of  this  great,  universal 
resurrection  going  on  all  through  the  ages  had  only 
waited  until  the  baptism  of  Jesus  into  Death  had 
completed  the  payment  of  the  penalty  of  sin,  and  until 
His  resurrection  from  Death  had  burst  the  Gates  of 
Hades,  even  of  that  pit  wherein  previously  had  been 
no  Water  of  Life,  and  into  which  He  brought  the 
preaching  of  the  Gospel  of  Life,  and  its  unfailing, 
eternal  Hope.2  And  now,  how  comforting  are  His 
loving,  gracious  words,  addressed,  through  His  disciples 
of  long  ago,  to  all,  to  the  end  of  the  world,  who  will 
receive  them: — "Fear  not,  little  flock;  for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom.  "3 
Yea ;  for  His  search  in  the  wilderness  for  each  lost  sheep 
whom  He  came  to  save  will  continue,  as  it  is  said, 
until  it  is  found.4'  As  said  the  Psalmist,  "Through 
the  greatness  of  thy  power  shall  thine  enemies  submit 
themselves  unto  thee.  All  the  earth  shall  worship 
thee,  and  shall  sing  unto  thee;  they  shall  sing  to  thy 
name."  s 

§  88.  Superiority  of  Scripture  over  Philosophy. 
— How  loftily  these  revelations,  whether  as  respects 
their  explanation  of  the  great  fact  of  our  existence  in 
a  state  of  evil  and  judgment,  of  their  coherent  setting 
forth  of  a  high  destiny  for  us  all,  or  their  representation 

•  1  Cor.  15:  52. 

2  1  Pet.  3:  19;  4:  6.     Heb.  6:  17-20.     Luke  12:  49,  50.     Matt. 
16:  18,  21.     Zech.  9:  11. 

3  Luke  12:  32.  *  Luke  15:  4.     Matt.  18:  11. 
sPs.   66:  3,   4- 


1 74    The  Foundation  and  the  Superstructure 


of  the  relations  of  the  Creator  with  His  creatures,  or 
their  no  less  than  superhuman  consistency  in  all  pro- 
found spiritual  matters,  compare  with  the  crude  and 
varying  ideas  of  the  wisest  philosophers  throughout 
the  long  period  of  the  world's  history,  and  even,  in 
general,  with  the  unlovely  views  of  most  Christians,  who 
have  been  misinterpreting  the  sacred  writings  in  all 
the  long  centuries  since  the  New  Testament  was  given 
to  the  world.  Consider,  for  example,  how  the  most 
intelligent  of  believing  Christians  are  continually  post- 
poning eternal,  perfect  justice,  even  that  of  the  eternal, 
ever  perfect  God,  for  thousands  of  years,  without  re- 
gard to  the  inconsistent  ideas  thus  necessitated ;  until, 
in  fact,  as  they  speak,  there  would  be  for  the  greater 
number  no  beneficial,  elevating  use  in  the  administration 
of  such  non-eternal,  but  only  future  justice;  and  until 
its  object  would  simply  be,  that  the  punishment  of 
■finite  sin  might  gratify  a  malicious,  infinitely  prolonged 
vengeance  and  cruelty;1 — that  is  to  say,  the  malice 
of  an  everlasting  devil;2  thus  making  the  object 
of  "all  judgment"  not  to  be  that  "all  men"  should 
honour  their  Judge,  as  declared  by  our  Lord,3  but 
rather  the  insatiate  gratification  of  vengeful  spite ;  and 
this  on  the  part  of  the  best  and  most  merciful  of  be- 
ings— of  Him  whose  mercy  endureth  for  ever!     How 

>  There  is,  indeed,  what  men  might  call  postponed  justice,  which 
is  not  such  at  all;  where,  to  render  the  judgment  more  effective, 
the  wise  Judge  for  a  time  delays  the  stroke.  It  is  often  a  fearful 
necessity,  and  would  not  therefore  be  true  to  the  nature  of  God, 
and  His  merciful  purpose,  unless  so  delayed.  Related  to  this,  in 
fact,  is  a  case  where,  as  it  is  said,  "the  iniquity  of  the  Amorites 
is  not  yet  full "  (Gen.  15:16). 

2  Is  sin,  like  God,  infinite?  and  not  being  so,  can  the  finite  sin 
contain  the  infinite?  On  the  other  hand,  if  infinite,  can  a  finite 
being  contain  an  infinite  sin?     See  §  13  (a). 

J  John  5 :  22,  23. 


Scripture  and  Philosophy  175 


fearlessly  men  put  dishonour  upon  God!  and  in  doing 
so  disregard  His  all-comforting  declaration  that  the 
object  of  their  very  judgments  is,  that  "all  should 
honour"  Him!  And  these  unmerciful,  self-contra- 
dictory views  of  theirs  are  an  exhibition  of  what 
men  of  the  greatest  wisdom  and  learning,  although 
Christians,  and  with  the  book  of  inspiration  before  them, 
may  unhappily  work  out  for  themselves;  especially 
when  they  rely  upon  the  letter  of  inspiration;  and 
look  for  the  spiritual  meaning  of  its  metaphors  on  the 
plane  of  nature.  How  by  contrast  do  the  results  of 
the  opposite  method,  when  carefully  pursued,  become 
their  own  inherent  proof,  and  proclaim  the  super- 
natural Source  of  that  unerring  consistency  and  ex- 
ceeding loftiness  of  view  which  always  belong  to 
the  revelations  of  the  Bible  when  rightly  interpreted! 
On  the  other  hand,  how  many  other  examples  of 
similar  low  views  and  inconsistencies  we  have  found 
on  the  part  of  those  who  reason  from  "the  letter," 
although  with  the  best  efforts  of  the  natural  mind !  No 
wonder  that  among  them  are  some  who  actually  look 
for,  at  their  distant  judgment  day,  a  darkening  of  the 
literal  sun  and  moon,  even  the  changing  of  the  latter 
into  literal  blood,  and  the  literal  falling  of  the  stars! 
The  spiritual  application  of  such  parabolic  language 
— so  often  employed  by  the  old  prophets  to  denote  the 
fall  of  wicked  empires  and  kingdoms,  with  their  haughty 
monarchs  and  queens  and  nobles — to  the  judgments  now 
going  on  upon  all  that  is  high  and  lifted  up,  and,  in 
fact,  upon  all  men,  all  of  whom  in  one  way  or  other 
are  making  wrongful  use  of  talents  vouchsafed,  or 
neglecting  opportunities  of  usefulness,  right  here  and 
now  upon  earth,  seems  to  be  utterly  lost  upon  these 
literal    interpreters.     And    they    forget    the    strong 


176  The  Foundation  and  the  Superstructure 


language  of  the  Judge  Himself — ' '  I  have  come  to  hurl 
fire  on  the  earth;  and  what  will  I,  if  it  has  been  already- 
kindled!"  Or  better,  "and  what  do  I  will  (or,  would 
I)  ?  even  that  it  should  have  been  already  kindled."  * 

§  89.  Blasphemous  Interpretations  of  Scrip- 
ture.— And  they  would  even  insist  that  the  glory 
and  sovereignty  of  the  great  God  demand  the  very 
worst  of  their  unmerciful  interpretations; — interpre- 
tations, namely,  of  that  God,  whom  the  sacred  writings 
depict  as  so  loving  the  world  as  to  take  our  infinitely 
inferior  nature  upon  Him,  and  therein  to  die  for  its 
salvation;  who  thus  exceeded  in  sacrifice,  far  beyond 
finite  conception, — just  as  it  pertains  to  His  infinite 
goodness  to  do, — all  other  sacrifices  that  ever  were 
made!  and  yet  a  sacrifice  for  the  beloved  world  which 
even  Christians,  by  their  blasphemous  interpretations, 
would  dare  hold  to  have  been  worse  than  useless! 
And  let  us  not  forget  how  these  same  gross  misinter- 
preters  would  add  to  their  monstrous  notions  the  claim, 

1  For  in  addition  to  effecting  our  deliverance  from  Death,  to 
become  fully  our  Saviour,  He  must  also  recover  us  from  Sinfulness. 
But,  He  goes  on  to  say,  He  was  straitened  in  His  Work.  Why? 
Because  at  that  time  the  curse  of  Death  was  not  yet  removed. 
Hence,  although  by  anticipation  Judgment  was  administered 
already,  the  flaming  sword  was  still  turning  every  way,  barring 
man  from  the  Tree  of  Life  (John  3:  18;  12:  31.  Gen.  3:  24).  Ob- 
serve the  consecutiveness  of  the  whole  passage :  After  telling  of  the 
judgment  according  to  deeds  inflicted  upon  men,  with  its  many 
or  few  stripes,  and  of  men  notwithstanding  saying  in  their  hearts, 
The  Lord  delayeth  His  coming,  Jesus  thus  proceeds:  "I  have  come 
to  hurl  fire  on  the  earth ;  and  what  will  I  ?  even  that  it  should  have 
been  already  kindled.  But  I  have  a  baptism  to  be  baptised  with ; 
and  how  am  I  straitened  till  it  shall  have  been  accomplished! 
Suppose  ye  that  I  have  come  to  give  peace  on  earth?  I  tell  you, 
Nay." — Luke  12:  49-51-  And  see  John  3:  18;  12  :  48.  2  Pet.  3:7. 
Matt.  27:  52,  53,  etc. 


The  Second  Coming  177 


that  at  their  long-postponed  day  of  cruel  judgment  the 
carnal  eyes  of  the  wicked  shall  literally  behold  the  pure 
and  holy  Lord  of  all  in  His  glory !  And  again,  although 
they  recognise  that  at  His  coming  the  natural  in  those 
who  see  Him  is  to  give  place  to  the  spiritual,  yet  they 
would  represent  the  august  Judge  as  making  His 
appearance  in  a  natural  way,  sitting  literally  upon  the 
fleeting,  material  things  of  earth — yea,  upon  actual 
clouds  of  vapour!  Such  are  the  incongruous  theories — 
not,  let  us  observe  once  more,  of  unbelieving  philosophers 
and  metaphysicians,  without  a  Bible,  groping  in  the 
darkness  after  the  unrevealed  things  of  God,  of  which, 
without  a  revelation,  they  could  know  nothing  at  all, 
and  whose  wiser  course  would  be,  veritably,  to  be 
agnostics,1 — but  of  intelligent  and  learned  Christians, 
with  their  Bibles  right  before  them,  and  striving  with 
all  sincerity  to  make  their  interpretations;  and  this, 
all  through  the  long  centuries,  early2  and  late! 

§  90.  Second  Coming  Complemental  to  First. — 
The  explanation  by  the  Christian  system  of  the  facts 
of  our  existence  in  this  world  culminates  in  declaring 
the  immediate  Second  Advent  of  the  Son  of  God  to  be 

1  Deut.  29:  29. 

2  What  a  commentary  this  upon  the  value  of  the  testimony  of 
the  uninspired  early  Christians  to  truth  and  the  interpretation  of 
scripture!  The  Bible  itself  shows  how  prone  they  were  to  err 
even  in  apostolic  days ;  and  who  does  not  know  the  immense  changes 
which  the  lapse  of  but  a  single  century  will  produce  ?  Their  testi- 
mony, in  fact,  is  only  of  value,  when  not  opposed  to  inspiration 
and  universally  concordant,  and  from  widely  distant,  independent 
sources.  In  respect  of  our  present  subject,  most  of  the  early 
Christians — one  is  tempted  to  speak  even  more  strongly — seem 
to  have  been  believers  in  the  literal  second  coming  of  the  Son  of 
man  in  visible  form  to  all;  and  that  it  would  take  place  in  their  own 
day  and  generation ;  thus  evidencing  the  little  reliance  to  be  placed 
upon  them,  in  general,  as  interpreters  of  the  word  of  God. 


i  78    The  Foundation  and  the  Superstructure 


necessarily  complemental  to  the  First,  and  to  involve 
the  concurrent  mission  of  the  Unpardoning  Spirit;  in 
order  that  sovereign  man,  after  his  restoration  to  Life, 
may  be  led  on  to  perfection  in  conformity  with  the 
eternal  Justice  and  Mercy  of  God,  and  without  the 
least  coercion  of  the  never-to-be-repented-of  Gift  of 
Free -Will.1  But  it  will  be  seen  that  the  primary, 
fundamental  idea  of  that  system  is  the  First  Advent. 
This  is  the  Foundation  Rock  on  which  the  whole 
system  is  built.2  It  was  this  Advent  which  burst  the 
Gates  of  Hades,  and  gained  the  recovery  from  thence 
of  the  great  congregation  of  the  dead,  without  the 
loss  of  a  single  soul.3  Through  this  the  world,  the 
whole  world,  when  ''dead  in  trespasses  and  sins,"  by 
an  act  of  free  Grace  to  all  alike,  was  quickened,  or  made 
alive;  that  is,  re-begotten,  or  "born  again"  from  the 
dead.4  With  wonderful  unanimity  and  repeated  em- 
phasis this  fundamental  feature  of  the  system,  this 
Rock-Foundation, (a)  as  it  is  called,  is  brought  to  the 
front,  not  only  by  all  the  writers  of  the  New  Testament, 
but  in  many  a  parable,  and  allegorical  story,  and 
prophecy  of  the  Old.  Through  this,  as  it  is  said,  both 
Jews  and  Gentiles  are  now  become  "the  household  of 
God,  being  built  upon  the  foundation  of  the  apostles 
and  prophets,  Christ  Jesus  being  itschief  Corner  Stone."  5 


1  Rom.  11:  29.     Deut.  30:  15,  19. 

2  1  Cor.  3:  11-16.  2  Tim.  2:  19.  Is.  28:  16,  17.  Gen.  49:  24. 
Deut.  32:  4,  15,  18,  30,  31.  Ps.  118:  14-29.  Matt.  21:  42.  Acts 
4:  11-12.      1  Pet.  2:  4-8,  and  many  others. 

3  Matt.  16:18.  John  1 :  29;  4:  42;  5:  25-29;  11:  51,  52.  1  John 
2:  2;  4:  14.  Note  in  John  11:  51,  52,  how  "the  children  of  God" 
become  the  equivalent  of  "  all "  or  "  the  world ' '  of  the  other  texts. 

*  Eph.  2. 

s  Eph.  2:  19,  20.  Or,  "Christ  Jesus  Himself  being  chief  corner 
stone.  " 


Christ's  Mission  179 


To  effect  the  new  birth  of  the  whole  world  into  Life, 
therefore,  Jesus  had  been  sent  from  God.  This  was  His 
special  mission,  to  which  all  the  other  facts  of  His  life, 
including  His  instructions  as  a  Teacher,  were  but  inci- 
dental. Hence,  when  Nicodemus  came  especially  to 
learn  why  Jesus  had  been  sent  from  God,  and  began 
by  acknowledging  His  divine  mission  as  a  Teacher, 
Jesus  pointed  out  to  him  at  once  the  true,  fundamental 
purpose  of  that  mission,  declaring  the  primary  need 
for  man  to  be  "born  again,"  even  "from  above";1 
that  is,  not  from  below;  since  man,  being  dead  by 
reason  of  sin  under  the  holy  law  of  God,  could  never 
by  his  own  faith  or  works  be  justified  unto  Life.  As 
St.  Paul  expressly  declares,  by  the  Righteousness  of 
Christ  justification  unto  Life  has  come  upon  all  men 
as  a  Free  Gift.2  And  in  logical  order,  until  the  primary 
need  was  supplied,  of  what  use  could  teaching  be? 

§91.  Christ's  Mission  one  of  Love  and  Mercy. 
— And  with  like  congruity  of  idea  Jesus  further  stated, 
that  He  had  not  come  on  His  present  mission  even 
to  judge;  men  being  under  condemnation  already. 
Rather,  His  mission  was  altogether  one  of  Love  and 
Mercy.  He  would  first  freely  give  Life  to  all  men  by 
His  own  Faith,  with  its  perfect  Works,  in  their  stead; 
and  after  that  would  have  them  exercise  their  own 
faith,  with  appropriate  works,  to  become  qualified 
for  everlasting  Life.  He  says:  "For  God  so  loved  the 
world,  that  He  hath  given3  His  only  begotten  Son, 
that  every  one  that  believeth  in  Him  should  not 
perish,  but  should  have  eternal  Life.     For  God  hath 

1  The  normal  meaning  is,  it  may  be  remembered,  "from  above." 

2  Rom.  5:  18. 

3  In  translating  this  passage  it  must  be  remembered,  that   the 
Divine  Speaker's  mission  was  then  of  the  present,  not  of  the  past. 


180    The  Foundation  and  the  Superstructure 


not  sent  His  Son  into  the  world  to  judge  the  world; 
but  that  the  world  through  Him  should  be  saved."  Thus, 
in  accordance  with  the  everlasting  mercy  and  love  of 
God,  and  because  all  being  sinners  there  was  no  class 
deserving  of  special  favour,  He  makes  His  mission  to  be 
entirely  irrespective,  or  for  all  men  alike.  He  declares 
that  mission  to  be  the  result  of  God's  Love  for  the 
world, — a  Love  that  knows  no  end, — and  to  have 
for  its  object  that  the  world  should  be  saved.  It  was 
therefore  proclaimed  to  us  to  be  the  Purpose  of  the 
unchangeable  God,  begun  in  logical  order  to  be  exe- 
cuted fundamentally  in  the  First  Advent,  to  save 
the  world.  As  St.  Paul  says  again,  "For  God  hath 
not  appointed  us  unto  wrath,  but  unto  the  obtaining 
of  salvation  through  our  Lord  Jesus  Christ,  who  died 
for  us,  that,  whether  we  wake  or  sleep,  we  should  live 
together  with  Him."1     And  again: 

"According  as  He  (God  the  Father)  hath  chosen  us  in 
Him  (Christ)  before  the  foundation  of  the  world,  that 
we  should  be  holy  and  without  blame  before  Him :  having 
in  love  2  predestinated  us  unto  sonship  through  Jesus 
Christ  to  Himself,  according  to  the  good  pleasure  of  His 
will,  to  the  praise  of  the  glory  of  His  grace,  whereby  He 
hath  been  gracious  to  us  in  the  Beloved.  .  .  .  Having 
made  known  unto  us  the  mystery  of  His  will,  (according 
to  His  good  pleasure  which  He  hath  purposed  in  Him), 
during  3  a  dispensation  of  the  fulness  (or,  during  an  admin- 
istration of  the  full  period)  of  the  times,  to  gather  up  to 

i  i  Th.  5:  9,  10. 

2  I  adopt  here  the  punctuation  of  Griesbach,  which  is  also  given 
as  an  alternative  reading  in  the  margin  of  the  r.  v.  See  the  ancient 
authorities  cited  by  Griesbach. 

3  The  true  meaning  of  the  Greek  preposition  eis  with  periods  of 
time,  as  already  mentioned. 


Reasonableness  of  the  Advents        181 


Himself  all  things  in  the  Christ,  both  those  in  the  heavens * 
and  those  upon  earth."2 

And  to  give  one  more  example  of  the  exultant  de- 
clarations of  the  apostle  of  the  unchangeable  purpose 
of  the  unchangeable  God,  we  read : 

"For  I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers  (not  all  the  devils 
with  their  terribly  debasing  wiles),  nor  things  present, 
nor  things  to  come,  nor  (pride-producing)  height,  nor  (any 
degraded)  depth  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  Love  of  God,  which  is  in  Christ 
Jesus  our  Lord."3 

§92.  The  Reasonableness  of  the  Advents. — 
Let  us  then  not  fail  to  take  note,  that,  as  thus  ex- 
plained by  the  scriptures  themselves,  how  perfectly 
conformable  both  the  First  and  Second  Advents  are 
with  the  eternal  Love  and  Justice  of  God,  and  with 
the  best  and  highest  interests  of  men,  as  well  as  with 
their  present  condition  in  this  world.  Surely,  to  the 
reasonableness  of  the  system,  "both  Godward  and 
man  ward,  as  thus  revealed,  the  mind  and  heart  of 
man  alike  bear  testimony,  and  upon  its  truth  natural 
religion  sets  its  approving  seal.  That  we  may  appre- 
ciate that  reasonableness  the  more,  let  us  keep  in 
mind  that  the  two  Advents  are  revelations  and  mani- 
festations to  the  creature  of  what,  however,  has 
always  taken  place  in  the  counsels  of  Heaven  from  the 

1  I.  e.,  the  dead  who  now  may  be  in  the  several  places  of  the 
departed,  even  those  who  "sleep,"  as  they  are  designated  in  the 
preceding  cited  text. 

2  Eph.  1 :  4-6,  9,  10. 

3  Rom.  8:  38,  39.  See  §49  for  the  passage  more  at  length,  with 
comments. 


1 82    The  Foundation  and  the  Superstructure 


beginning  of  creation ;  or,  as  we  are  expressly  told,  that 
the  Lamb  hath  been  slain l  from  the  foundation  of  the 
world : 2 — so  that  the  logical  order  is  primarily  the  First 
Advent,  and  then  the  Second.  And  let  us  note  also 
again,  as  a  corollary  to  this  eternal  Love  and  Justice 
where  the  Lord  is  ever  at  hand,  what  an  unreasonable 
contrast  to  the  system  is  presented  by  the  crude  ideas 
of  even  the  wise  and  prudent  among  Christians,  who 
would  postpone  the  full  exercise  of  these  eternal  at- 
tributes to  a  future,  far-distant  judgment  day!  And 
let  us  particularly  note  the  necessity  of  the  explanation 
given  by  the  system  to  the  facts  relating  to  the  condi- 
tion of  the  creature  which  are  right  before  our  eyes; 
remembering  at  the  same  time,  that  if  there  were 
another  explanation  to  be  given,  it  also  would  have  to 
be  vouched  for  by  revelation,  so  far  as  the  instrumen- 
tality or  manner  of  our  new  birth  into  Life  is  concerned ; 
since  to  the  counsels  of  Heaven  the  whole  problem 
properly  and  exclusively  belongs.  It  is  different  as 
to  the  necessity  of  the  new  birth.  For  in  view  of  the 
wages  of  sin  being  utter  Death,  and  of  all  men  being 
sinners,  what  thoughtful  mind  is  there  that  ought  not 
to  know  the  patent  necessity  for  all  men  to  be  "born 
again"  into  Life,  and  to  receive  in  addition,  in  order 
to  do  good  works,  of  "the  Spirit  of  Truth"?  For  the 
very  fact  that  we  live  makes  it  patent  to  us  that  in 
some  way  or  other  God  has  conferred  upon  us  Life 
in  the  place  of  the  Death  produced  by  Sin;  and  so 
again  our  good  and  evil  conduct  makes  it  just  as  patent 
that  we  have  within  us  both  the  Spirit  of  Truth  and  the 
.spirit  of  error;  and  therefore,  in  respect  of  our  good 

1  The  perf.  passive  in  the  Greek. 

2  Rev.  13:  8.     And  see  Rom.  16:  25.     1  Cor.  2:  7.     Eph.  1:  4; 
3:9,11.     2  Tim.  1:9.     1  Pet.  1:2,  20. 


Necessity  of  Resurrection  183 

deeds,  that  we  are  manifestly  born  of  the  Holy  Spirit 
of  God,  which  is  the  only  Source  of  the  goodness  in 
men.1  The  manner,  however,  in  which  we  have  been 
born  again  into  Life  and  the  Spirit  is,  of  course,  without 
revelation,  altogether  beyond  us;  our  dual  birth  being  a 
supernatural  truth  in  respect  of  which  we  are  the  mere 
recipients  of  the  benefits  conferred.  We  should  never 
know  the  manner,  therefore,  except  in  so  far  as  it  may 
be  revealed ;  but  the  necessity  of  the  new  birth  is  quite 
apparent  to  any  one  who  believes  the  wages  of  Sin 
to  be  immediate  Death. 

§93.  The  Necessity  of  Resurrection. — In  the 
interview  of  Nicodemus  with  our  Lord  it  has  been 
pointed  out,  that  there  is  an  evident  implication,  in  the 
opening  words  of  Jesus,  of  the  utter  valuelessness  of 
teaching,  if  there  were  not  conferred  upon  men  a  new 
Immortal  Life  "from  God,"  in  the  place  of  the  Death 
to  which  they  are  normally  sentenced  under  His  holy 
law.  It  may  be  added,  on  that  supposition,  that  there 
would  be  a  similar  lack  of  benefit  to  them  (if  works 
were  possible  to  the  dead)  from  the  doing  of  even 
good  works,  and  especially  those  of  self-sacrifice  and 
of  religious  observance.  It  may  be  well  to  notice  how 
St.  Paul  pursues  precisely  this  line  of  thought  in  the 
beautiful  fifteenth  chapter  of  his  First  Epistle  to  the 
Corinthians.  Therein,  as  usual,  the  apostle  urges  us 
to  "awake  to  righteousness,  and  sin  not."  But  he 
sees  no  benefit  in  so  doing,  or  in  teaching,  or  in  the 
religious  observances  of  Christianity,  if  there  has  not 
been  gained  for  man  the  resurrection  of  the  dead.  He 
argues:  "If  Christ  hath  not  been  raised,  then  both  vain 

'Acts    17:   28.     Rom.    8:    14-17,   21.     Gal.   4:   6,    7;   5:   18-25. 
1  John  3:  8-10,  14-19; 4:  2-16. 


184    The  Foundation  and  the  Superstructure 


is  our  preaching,  and  vain  is  your  faith.  .  .  .  For 
if  the  dead  are  not  raised,  neither  hath  Christ  been 
raised;  and  ...  ye  are  yet  in  your  sins."  And 
he  adds  of  the  dead  who  have  fallen  asleep  with  faith 
in  Christ,  that  they  simply  have  perished.  His  idea  is, 
that  if  Christ  hath  not  been  raised,  like  others  in  that 
event,  He  also  must  now  be  dead;  in  which  case  our 
faith  in  a  resurrection  of  the  dead,  through  one  who  is 
himself  hopelessly  dead,  must  be  in  vain.  And  he 
goes  on  therefore  to  declare  how  emptied  of  its  signific- 
ance becomes  that  sacrament,  in  particular,  which  was 
specially  intended  by  our  Lord  to  speak  to  us  of  the 
resurrection !  For  if  Christ  Himself  is  still  dead,  then 
is  He  not  our  Life,  but  all  men  are  still  dead  before  the 
law.  And  accordingly,  the  apostle  speaks  of  those 
who  are  baptised,  as  baptised  only  "  in  respect  of1  the 
dead."  His  words  are:  "For2  what  shall  they  do 
who  are  baptised  in  respect  of  the  dead?3     If  the  dead 

»  The  normal  meaning  of  huper  is  over.  It  may  also  mean  in  re- 
spect of,  concerning,  in  the  name  of,  for  the  benefit  of,  for  the  sake  of, 
in  behalf  of,  for,  etc.     The  versions  render  it  for. 

2  "For"  better  gives  the  force  of  epei  here,  than  the  "else" 
of  the  versions.  After  showing  with  emphasis  what  Christ's 
work  will  bring  about  for  all,  the  apostle  returns  to  his  previous 
line  of  thought  and  shows  in  turn  the  idleness  of  baptism,  if  Christ 
be  not  risen,  and  the  vanity  of  His  preaching  and  of  our  faith. 

3  "In  respect  of  the  dead."  It  is  the  plural  number;  because 
perhaps  of  its  reference  to  both  Christ  and  ourselves  as  assumed 
to  be  dead.  The  transition  of  meaning  from  over,  the  primary 
sense  of  huper,  to  in  respect  of,  or  in  regard  to,  may  be  illustrated  by 
the  following  sentence:  "Don't  worry  over — *.  e.,  in  respect  of,  or 
in  regard  to — what  is  past.  "  So,  the  apostle's  idea  is,  "Why  bap- 
tise— a  ceremony  indicative  of  faith  in  the  resurrection  and  the 
life — if  we  believe  that  Christ  is  not  raised,  and  that  there  is  no 
resurrection  of  the  dead?  Why  then  baptise  over  the  dead?" 
To  render  "for"  has  the  same  idea;  but  I  have  heard  of  educated 
presbyters  who  because  of  this  rendering  did  not  understand  the 
passage,  and  avowed  it  publicly. 


Renewed  Life  185 


are  not  raised  at  all,  why  then  are  they  baptised  in 
respect  of  them  (or  of  dead  persons,  such  as  the  assump- 
tion would  make  Christ  to  be)  ?  What !  and  do  we 
stand  in  jeopardy  every  hour?"  In  other  words,  are 
we,  perishing  unfortunates,  under  the  curse  of  Death, 
and  at  any  moment  to  die  for  ever,  holding  an  empty 
ceremony  about  Immortality  "over"  the  dead,  to 
wit,  over  the  dead  Christ  and  ourselves,  also  dead. 
For  if  Christ  be  dead,  baptism  contains  no  assurance 
of  a  resurrection  from  the  dead,  but  is  an  idle,  un- 
profitable ceremony ;  and  men  still  remain  in  jeopardy 
of  Death,  even  as  the  apostle  says,  every  hour.  With 
the  curse  therefore  continuing  over  us,  what  is  our 
baptism  but  for  the  dead?  Nay,  continues  the  apostle, 
of  what  advantage  to  me  is  all  my  dying  daily  to  the 
flesh,  denying  myself  its  desires;  or  my  awful  fighting 
with  wild  beasts,  when  put  before  them  at  Ephesus? 
Rather,  "if  the  dead  are  not  raised,  let  us  eat  and 
drink,  for  to-morrow  we  die."  Let  us  indulge  our 
appetites  to  the  full,  and  have  at  least  that  much 
gratification  out  of  our  brief  survival  of  the  sentence  of 
Death.1 

§94.  The  Gift  of  Renewed  Life. — I  call  special 
attention  to  the  statement  of  what  we  may  or  may  not 

1  Of  course,  normally,  the  sentence  of  Death,  but  for  Christ, 
would  have  had  immediate  execution;  but  St.  Paul  is  reasoning 
from  the  actual,  evident  suspension  of  that  execution  until  natural 
death,  and  on  the  hypothesis  that  Christ  had  not  risen.  The 
uselessness  of  religious  teaching,  of  good  works,  of  religious  ob" 
servances,  when  this  life  is  all,  is  the  idea,  without  endeavouring 
to  account  for  the  suspension  of  the  execution  of  the  law  upon 
sinners,  apart  from  Christ,  as  is  the  hypothesis.  It  was  enough 
that  the  reader  acknowledged  the  wages  of  sin  to  be  Death,  without 
reference  to  the  fact  that  in  the  day  of  sin  the  sinner  should  surely 
die. 


186   The  Foundation  and  the  Superstructure 


know  of  ourselves  in  regard  to  the  Gift  of  renewed  Life ; 
that,  namely,  we  can  perceive  the  necessity,  but  cannot 
discover  for  ourselves  the  manner  of  the  new  birth ;  for 
it  is,  as  has  already  been  mentioned,  the  statement  of 
our  Lord  Himself  to  Nicodemus ;  and  it  is  all-important 
to  a  proper  understanding  of  His  "Except,"  as  it  has 
been  called,  that  the  pathway  to  such  an  understanding 
should  be  cleared  by  this  significant  statement.     It 
shows  beyond  reasonable  question  that  He  was  not 
at  all  speaking  of  the  necessity  to  be  baptised;  for  who 
by  his  own  natural  or  spiritual  powers,  without  the 
aid  of  revelation  from  heaven,  as  was  the  case  with 
Nicodemus,   could  possibly  perceive  the  necessity  to 
be  baptised,  in  order  to  be  "born  again"?     And  how 
much  more  impossible  was  it  to  Nicodemus  than  to  us, 
seeing  that,  at  the  time  the  words  were  spoken  to  him, 
the  sacrament  of  Christian  baptism  was  not  yet  insti- 
tuted!    And    yet    Nicodemus    was    even    reproached, 
because,  being  "the  Teacher,"  or  "Master  of  Israel," 
he  did  not  perceive  the  primary  necessity  of  a  new 
birth  of  Water  and  the  Spirit  before  that  of  teaching. 
Certainly,  then,  that  new  birth  had  no  reference  to 
Christian  baptism,  and  was  something  properly  within 
the   knowledge   of   Nicodemus.     In   view,   indeed,    of 
what  has  been  cited  in  multifold  detail  of  the  revela- 
tions to  us  by  the  instructed  and  inspired  disciples  of 
the  Divine  Founder  of  our  holy  religion,  and  with  such 
supernatural  harmony,  putting  clearly  before  us  that 
we  are  now  the  children  of  God  because  of  the  redemp- 
tion of  the  world  from  Death  and  its  consequent  resur- 
rection unto  Life  through  Jesus  Christ ;  and  in  view  of 
Jesus  being  expressly  styled  by  them  the  Source  and 
Giver  of  the  Water  of  Life; — even  as  the  prophets  of 
old  had  also  spoken  of  the  Lord,  the  Redeemer,  as  the 


Renewed  Life  187 


Fountain  of  Living  Water; — there  is  less  excuse  for 
us  than  there  was  for  Nicodemus  for  not  understand- 
ing the  necessity  of  the  new  birth  of  Water  and 
the  Spirit;  especially  as  we  also  better  understand 
why  our  Lord  Himself  repeatedly  indicated  water 
to  be  significant  of  His  own  Personality  and  of  His 
especial  Work  as  the  Cleanser.  In  truth,  not  long 
before,  it  is  carefully  stated,  even  in  His  first 
miracle  upon  going  to  the  Gentiles,  or  to  mankind 
at  large,  how  He  suggestively  changed  the  colour- 
less water  of  just  six  waterpots  of  stone,  full  to  the 
brim,  into  a  like  fulness  of  blood-red  wine,  approved 
of  as  good  by  the  one  in  authority;  and  how  He 
thereupon  offered  it  indiscriminately  as  a  Free 
Gift;  or  to  all  alike,  to  the  evil  just  the  same  as  the 
good.  These  waterpots  were  used  for  acts  of  sym- 
bolic purification,  and  in  their  number  and  fulness  were 
suggestive  of  all  that  man  could  do  for  his  own  purifi- 
cation ;  and  in  their  material  and  the  colourlessness  of 
the  water  as  opposed  to  blood  the  symbol  of  Life,  the 
result  would  seem  to  be  declared ;  indicating  that  man's 
works  had  left  him  dead  as  stone;1  just  as  was  also 

«  In  the  number  six,  and  in  the  "full  to  the  brim,"  and  in  the 
lack  of  colour,  there  was  a  threefold  emphasis,  referring,  it  may  be, 
to  the  failure  of  man  to  attain  by  his  works  Life,  or  Holiness,  or 
Happiness.  In  the  approval  of  "the  governor  of  the  feast "  we  are 
reminded  of  "the  voice  from  Heaven,  saying,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. "  Here,  like  as  in  the  flood  and 
in  baptism,  "water"  has  symbolically  the  sense  of  Death;  and 
in  the  baptism  of  Jesus  therein  it  prefigured  His  baptism  into 
Death;  thus  becoming  the  symbol  of  Him,  and  of  our  Life.  Hence 
before  the  creation  of  Life  the  earth  is  consistently  represented  as 
covered  with  Water,  with  the  Divine  Spirit  brooding  thereon, 
causing  at  length  "man" — all  men — to  be  born  typically  of  Water 
and  Spirit.  Hence,  moreover,  the  great  significance  of  "the  ever- 
lasting covenant,"  that  "the  waters  shall  no  more  become  a  flood 
to  destroy  all  flesh"  (Gen.  9:  15,  16).     For  the  covenant  is  made 


188    The  Foundation  and  the  Superstructure 


shown  by  the  failure  of  the  wine ;  the  need  being  there- 
upon significantly  supplied  by  the  Son  of  God.  So, 
in  the  next  chapter  He  tells  the  woman  of  Samaria  of 
the  living  water  to  be  given  by  Him  for  our  unending 
Life. 

§95.  The  Supernatural  Consistency  of  Disci- 
ples' Teaching. — It  would  be  a  marvellous  thing, 
indeed,  after  hearing  so  much  from  the  disciples, 
and  with  such  supernatural  consistency,  and  these 
mostly  ignorant  men,  in  the  midst  of  a  benighted 
world,  and  brought  up  in  the  very  centre  of 
bigotry  and  intolerance,  and  yet,  every  one  of 
them  telling  harmoniously  of  the  Free  Gift  of  new 
Life  to  all  men  irrespectively  through  Christ  alone, 
if,  notwithstanding,  we  should  have  to  learn  other 
doctrine  from  Christ  Himself,  their  great  Teacher; — 
if  in  His  teaching,  namely,  there  should  be  no  common 
justification  of  all  men  unto  Life,  and  the  Gift  of  Life 
should  be  not  absolutely  free,  but  strictly  conditional, 
and  bestowed  only  upon  a  few,  who,  being  specially 
called,  should  heed  the  call,  either  by  becoming  be- 
lievers or  by  being  baptised!  To  receive  from  the 
very  God  of  reason,  contrary  to  what  the  inspired 
disciples  had  afterwards  taught,  a  system  of  doctrine 
whereby  the  dead  should  restore  themselves  to  Life, 
and,  by  some  occult  power  in  their  non-existent  state, 
should  render  themselves  immortal,  and  even  beget 
themselves  to  be  His  children;  and  should  do  such 
mighty  things,  moreover,  after  sin  had  killed  them; 
would  certainly  be  a  most  preposterous,  as  well  as 
incongruous,   outcome  of  our  investigations  into  the 

with  "every  living  creature  of  all  flesh,"  and  is  an  assurance  to  all 
of  Immortal  Life. 


Eternal  Life  189 


truth  of  scripture!  Surely,  surely,  none  could  desire 
such  a  grossly  discordant,  unreasonable  outcome,  but 
the  man  who  values  his  peculiar,  partisan  views  above 
holy  truth,  the  consistency  of  the  Bible,  the  welfare 
of  man,  and  the  honour  of  God.  What  possible  high 
motive  or  spiritual  profit  could  there  be  to  any  Christian 
to  have  blasted  for  a  single  one  of  his  fellow-creatures 
that  "hope  of  eternal  (seonic)  Life,  which  God,  that 
cannot  lie,  promised  before  aortic  times."1  Should 
we  not  rather  all  alike  be  comforted  with  the  assurance 
that  Christ  is  indeed  our  Life;2  and  that  "God  hath 
not  appointed  us  to  wrath,  but  to  obtain  salvation  by 
our  Lord  Jesus  Christ,  who  died  for  us,  that,  whether 
we  wake  or  sleep,  we  shall  live  together  with  Him? "3 

§  96.  Eternal  Life  Has  an  Eternal  Foundation. 
— Thank  God!  the  hope  of  eternal  Life  has  an  eternal 
Foundation,  and  is  not  based  upon  the  accidents  and 
uncertainties  of  the  works  of  the  creature;  but  is  "as 
an  anchor  of  the  soul,  both  sure  and  stedfast,  even 
entering  into  the  inner  side  of  the  veil;  whither  a 
Forerunner  for  us  has  entered,  (even)  Jesus,  having 
become  a  High  Priest  for  ever  after  the  order  of  Mel- 

1  Tit.  1 :  2.  The  translation  is  literal,  and  is  one  of  the  applica- 
tions of  azonic  in  the  N.  T.  to  periods  with  beginnings  and  endings, 
and  (note  especially)  to  periods  here  on  earth,  before  the  soul's 
final  perfection.  See  Rom.  16:  25,  "kept  secret  in  seonic  times"; 
2  Th.  1 :  9,  "aeonic  destruction,"  i.  e.,  the  state  of  one  exiled  from 
the  Lord's  presence,  or,  not  complete  destruction,  but  that  which 
continues  for  its  aeon;  2  Th.  2:  16,  "aeonic  consolation,"  i.  e., 
while  needed  by  those  under  discipline;  2  Tim.  1:9,  "given  us  in 
Christ  Jesus  before  aeonic  times. "  Jude  7  describes  as  aeonic  the 
temporary  fire  which  overthrew  Sodom,  etc.  The  spiritual  fire 
of  the  wrath  of  God  is  eternal,  but  not  its  application  in  a  given 
instance. 

2  Col.  3:4.  3i  Th.  5:  9-1 1. 


190    The  Foundation  and  the  Superstructure 


chizedek."1  "For  the  Grace  of  God  hath  appeared, 
that  bringeth  salvation  to  all  men."2  For  "God  our 
Saviour"  is  One  whose  will  is  unchangeable,  and  "who 
willeth  all  men  to  be  saved,  and  to  come  unto  a  know- 
ledge of  truth";  and  accordingly  Christ  Jesus  "gave 
Himself  a  ransom  for  all,  the  proof  (to  be)  in  its  own 
times."3  Such,  certainly,  both  in  respect  of  the  sal- 
vation of  all  men,  and  of  the  manner  in  which  it  has 
been  fundamentally  wrought  out,  is  the  uniform  teach- 
ing of  the  instructed  disciples  of  Jesus.  And  their 
supernatural  concordance  in  multifold  detail,  not  only 
with  one  another,  but  with  the  sayings  of  Jesus  Himself, 
has  been  in  measure  illustrated.  And  here  let  me  call 
attention  to  one  of  these  sayings,  showing  incidentally, 
first,  that  the  re-begetting  of  all  men  into  Life  was 
being  consummated  at  the  time  He  spoke,  or  through 
His  Life  of  Righteousness  unto  Death;  and,  next, 
that  the  deeds  of  men  form  no  part  of  that  regeneration, 
but  have  their  reward  thereafter.  We  read:  "And 
Jesus  said  unto  them,  Verily  I  say  unto  you,  That  ye 
which  have  followed  Me  in  the  regeneration,4  when  the 
Son  of  man  shall  sit  upon  the  throne  of  His  glory,  ye 
also  shall  sit  upon  twelve  thrones  judging  the  twelve 
tribes  of  Israel.  And  every  one  who  hath  left  homes" 
etc.  "shall  receive  a  hundred  fold,  and  inherit  eternal 

"  Heb.  6:  17-20.  2  Tit.   2:   11. 

3  1  Tim.  2:  7,-6.  "Its  own  times";  i.  e.,  from  time  to  time,  as 
each  soul  becomes  perfected;  as  we  might  also  translate,  "in  its 
proper  times. " 

4  Strictly  "regeneration"  or  "begetting  again."  If  we  place 
the  comma  before,  and  omit  it  after,  "in  the  regeneration,"  it 
would  simply  indicate  the  regeneration  at  the  time  not  to  have 
been  completed,  or  not  until  the  Crucifixion,  and  that  (as  in  fact 
is  said)  rewards  follow  the  ascension  of  the  Son  of  man  to  Heaven; 
which  is  the  logical  order,  although  previously  given,  like  regenera- 
tion itself,  in  anticipation. 


Eternal  Life  191 


(aeonic)  Life."  *     That  is,  "  he  shall  receive  an  hundred 
fold  now  in  this  time,"  the  regeneration  spoken  of 
being  now  accomplished,   "and  in  the   aeon  to  come 
eternal  Life."2     And  Jesus  promised  this  of   "every 
one";  because  all  "in  the  regeneration"  were  to  be 
regenerated;  and   unless   this   were   strictly  true,  He 
would  not  have  made  the  promise.     And  so  all  men 
have  the  new  Life,  through  the  regeneration,  and  are 
rewarded  according  to  their  deeds.     If   brevity  per- 
mitted, it  would  be  further  confirmatory  of  the  truths 
herein  presented,  to  examine  at  length  the  other  epistles 
of  the  New  Testament  with  the  same  care  which  has 
been  exercised  in  the  case  of  the  Epistle  to  the  Romans, 
and  partly  also  in  respect  of  one  or  two  others.     For 
even  the  one-page  epistle  of  St.  Jude  tells  at  the  start 
of  the  Foundation   of  Christianity  in    "the  common 
salvation,"  and  of  the  dreamings3  of  those  perverters 
thereof,  who,  ignoring  the  absolute  necessity  to  final 
salvation  of  all  the  fruits  of  faith  in  perfection,  use  the 
opportunity  of  renewed  Life,   to   "defile  the  flesh," 
"turning  the  Grace  of  our  God  into  lasciviousness,  and 
denying  our  only  Master  and  Lord  Jesus  Christ. " 4 
After  thus  impliedly  reminding  us  how  in  various  ways 
Jesus  had  said  that  the  holy  law  of  God  was  not  to  be 
abolished  by  Him,  or  that  not  "one  iota  or  one  accent " 
(one  jot  or  tittle)  should  pass  therefrom,  "till  all  things 
should  be  fulfilled,"  the  apostle  expressly  illustrates 

1  Matt.  19:  28,  29. 

2  Mk.  10:  29,  30 — "Ye  are  they  which  have  continued  with  me 
in  my  trials."      (Luke  22:  28.) 

s  St.  Jude  well  styles  them  "dreamings";  for  faith  without  works 
is  an  abstraction — an  empty  dream;  and  the  same  is  true  of  the 
idea  of  justification  into  Life  through  the  faith  of  the  dead,  whom 
sin   has   killed. 

4  See  to  the  same  effect  2  Pet.  2:1. 


192    The  Foundation  and  the  Superstructure 


the  condemnation  of  the  ungodly  as  a  Second  Death ; 
putting  us  in  remembrance  how  that  the  Lord,  after 
saving  people  out  of  Egypt,  giving  them  Life  in  place 
of  Destruction,  "the  second  time  destroyed  them  that 
believed  not. "  And  he  further  proceeds  to  tell  of  the 
fallen  angels  as  under  punishment  "for  a  judgment  of 
a  great  day."1  And  for  an  additional  example  of  in- 
evitable judgment  according  to  deeds,  or  of  the  Second 
Death,  he  mentions  the  asonic  fire  in  which  Sodom 
and  Gomorrah,  and  the  cities  about  them,  were  con- 
sumed. And  so,  he  says,  those  who  now  abuse  the 
Grace  of  God  are  ''twice  dead," — that  is,  dead  under  Sin, 
from  which  Death,  however,  they  have  been  recovered 
by  that  Grace,  and  dead  "the  second  time"  under 
their  unpardonable  Sinfulness;  and  in  consequence 
receiving  that  Judgment  of  the  Second  Death  from 
which  there  is  no  escape,  but  which  will  surely  be 
visited  upon  them  according  to  their  deeds.2  And 
in  thus  describing  unpardonable  sinners  as  "twice 
dead,"3  he  uses  in  a  manner  the  figure  of  our  Lord 
of  the  corrupt  tree  and  its  corrupt  fruit,  styling  such 
sinners  "autumn  trees  without  fruit."  Moreover, 
showing  that  theirs  is  a  Destruction  in  Life,  or  a  living 
Destruction,  and  not  necessarily  of  permanent  dura- 
tion, he  calls  them  "wandering  stars,  for  whom  hath 
been  reserved  the  blackness  of  darkness  for  the  (i.  e. 
their)  aeon."  In  other  words,  as  behooves  the  fallen, 
they  suffer  "a  judgment  of  a  great  day."     And  he 

»  The  literal  Greek. 

2  St.  Jude,  like  St.  James,  particularises,  among  the  sins  of  the 
"twice  dead,"  that,  perhaps  universal  sin,  of  "shewing  respect  of 
persons  for  the  sake  of  advantage.  "     (Jude  16.) 

3  For  while  wilfully  continuing  in  sin,  it  is  better  for  them  not 
to  have  been  born  again.  The  First  Death  is  emphasised  in  the 
Second. 


The  Christian  System  193 


accordingly  tells  them,  how  even  Enoch,  only  the 
seventh  from  Adam,  had  so  long  ago  warned  us,  that 
"the  Lord  has  come  with  His  holy  myriads,  to  execute 
judgment  upon  all  men.  "  l  And  therefore,  the  apostle 
urges,  that  we  should  build  ourselves  up  upon  our  most 
holy  Faith,  and  also  exert  ourselves  for  the  salvation  of 
our  fellows,  according  to  our  several  opportunities  and 
abilities,  "hating  even  the  garment  spotted  by  the 
flesh, "  or  by  the  old  man  within. 

§  97.  Jude  Confirms  the  Christian  System. — 
Thus  does  even  the  brief  epistle  of  St.  Jude,  which  I 
have  only  examined  because  of  its  brevity,  and  in  a 
most  cursory  manner,  confirm  at  all  points  the  system 
of  Christianity  which  is  to  be  found  in  the  Epistle  to 
the  Romans  as  hereinbefore  set  forth.  In  the  other 
epistles  that  confirmation  becomes  even  the  more 
striking  because  of  their  more  extended  development 
of  the  essential  features  of  the  Christian  system.  Hav- 
ing then,  through  them,  gained  some  insight  into  that 
system,  and  not  only  from  the  epistles  just  specially 
mentioned,  but  also  from  the  others  and  the  scriptures 
at  large,  and  having  had  the  system  thus  explained 
and  developed  by  those  who  had  received  the  personal 

1  Why  is  Enoch  so  particularly  described  as  "the  seventh  from 
Adam  "  ?  Is  it  a  parable  of  the  First  Death,  and  of  the  final  gaining 
of  heaven?  Seven,  we  know,  is  the  number  of  perfection,  unto 
which  Enoch  attained;  and  Adam,  of  course,  is  representative  of 
the  law  of  Sin  and  Death. — I  may  here  remark  that  it  is  a  matter 
of  no  practical  importance  whether  St.  Jude  was  or  was  not  here 
quoting  from  an  uninspired  book.  It  is  the  substance  of  the 
revelation  as  to  spiritual  truth  which  the  apostle  was  inspired  to 
deliver,  although  he  should  at  the  same  time,  perhaps,  be  ex- 
hibiting both  his  own  individual  ignorance  and  by  what  weak  in- 
struments, with  a  supernatural  concord,  God  was  choosing  to  show 
forth  His  profound  truths. 
13 


i94    The  Foundation  and  the  Superstructure 


instruction  of  its  Divine  Founder,  and  who  had  had  all 
things  brought  to  their  remembrance  by  the  inspira- 
tion of  the  Spirit,  we  shall  now,  I  trust,  be  the  better 
able  to  understand  the  immediate  personal  teaching 
of  the  Lord  Himself,  particularly  that  relating  to  our 
present  subject,  or  to  the  new  birth  of  mankind.  For 
surely  we  should  not  presume  to  be,  nor  should  we 
presume  Htm  to  be,  at  disagreement  with  the  uniform 
teaching  of  His  own  instructed  and  inspired  disciples. 
And  if  His  teaching  as  a  matter  of  course  is  in  harmony 
with  theirs,  shall  we  venture  to  refuse  that  super- 
natural, uniform  teaching  in  which  they  and  He,  our 
Master,  are  so  preternaturally  at  one,  merely  because 
it  is  destructive  (instead  of  being  thankful  that  it  is  so) 
of  certain  interpretations  and  unwarrantable  glosses 
heretofore  put  upon  His  sacred  words  by  the  teaching 
of  uninspired  men,  however  high,  and  exalted,  and 
learned,  and  wise,  and  prudent?  Rather,  in  fact,  it 
was  against  the  teaching  of  this  very  class  of  persons 
that  our  Lord  has  seen  fit  to  put  us  particularly  on 
our  guard.  And  on  the  other  hand,  the  Gifts  of  God, 
which  have  been  vouchsafed  to  each  one  for  his  especial 
use  and  guidance,  are  always  commanded  by  Him  to  be 
maintained  in  all  their  efficacy ;  and  these,  accordingly, 
both  from  the  Gift  and  the  Command,  have  received 
for  the  individual  a  special,  twofold  divine  authority. 
Subordinate  only  to  inspiration  itself,  "the  spirit  of 
man  is  the  lamp  of  the  Lord.  " i 

§  98.  The  Spirit  and  the  Churches. — To  keep 
that  lamp  shining  in  undimmed  brightness,  and  to 
increase  the  intensity  of  its  light,  were  especial  cares 

1  Prov.  20:  27.  1  Cor.  2:  10,  11,  15.  Luke  11:  33-36;  12:  57. 
Ps.  119:  105.     2  Pet.  1:  19-21. 


The  Spirit  and  the  Churches  195 


of  our  Lord.  He  accordingly  tells  us,  using  the  same 
figure  of  speech,  "The  lamp  of  the  body  is  thine  eye. 
.  .  .  Take  heed  therefore  that  the  light  which  is  in 
thee  be  not  darkness. "  1  And  because  He  knew  the  ser- 
vile tendencies  of  men,  even  to  the  neglect  of  the  Gifts  of 
God,  and  what  would  be  the  increasing  power  over  their 
souls  of  the  churches,  He  points  to  these  expressly  as 
the  most  dangerous  sources  of  error.  Not  content  with 
what  He  had  said  upon  earth,  or  through  the  inspired 
writers,  even  at  last  from  the  height  of  heaven,  and 
among  His  last  words  to  men,  He  would  add  emphasis 
to  His  numerous  cautions.  It  is  from  thence  that  He 
bids  us  give  heed,  not  to  the  churches,  but  to  what  the 
Spirit  says  to  them.  His  command  is,  "He  that  hath 
an  ear,  let  him  hear  what  the  Spirit  saith  unto  (not 
by)  the  churches."  And  to  make  the  emphasis  most 
extraordinary,  so  that  no  obedient  soul  may  fail  to 
take  note  thereof,  the  command  is  seven  times  repeated ! 2 
It  is  an  emphasis  second  only  to  the  repetition  for 
twenty-six  times  in  one  psalm  (Ps.  136)  of  another 
generally  unaccepted  truth,  to  wit,  that  the  mercy  of 
the  Lord  endureth  for  ever.  And  take  note  with  what 
careful  particularity  this  wonderfully  emphasised  com- 
mand of  Jesus  is  made  to  apply  to  every  one  without 
exception — llHe  that  hath  an  ear."  He  says  in  effect 
that  just  as  freely  and  independently  as  God  has 
given  to  each  one  his  own  ears,  so  freely  and  independ- 
ently does  He  require  of  each  one  the  use  of  his  own 
reason  in  respect  of  what  he  hears.  And  especially 
would  the  great  Head  of  the  Church  have  the  individual 
use  his  own  ears  and  reason  in  respect  of  what  the 

1  Luke  11 :  33-36. 

2  Rev.  2:  7,  11,  17,  29;  3:  6,  13,  22.     And  see  also  13 :  9.     Matt. 
11:  15,  25;  13:  9-16,  43.     Mk.  4:  9-13,  21-25. 


196    The  Foundation  and  the  Superstructure 


revealing  Spirit  has  said  to  the  churches  themselves; 
as  though  just  there  were  the  greatest  danger  of  slavish 
submission  to  human  influences  or  assumptions  which 
tend  to  the  subjugation  of  the  private  judgment.  In 
precise  accordance  with  His  use  of  a  man's  individual 
eyes,  as  being  the  sure  indication  that  they  were  given 
for  the  man  to  see  all  things  for  himself,  He  now  draws  a 
similar  inference  as  to  the  hearing  of  the  ears.  And  so 
therefore  it  is,  He  says,  of  the  reason  and  the  judgment, 
of  which  the  eyes  and  ears  are  but  the  outer  portals. 
In  the  number  of  the  churches,  seven,  we  have  another 
spiritual  indication  of  the  fulness  and  universality  of 
the  application  of  our  Lord's  command ;  or  that  it  ap- 
plies to  all  churches,  as  well  as  to  all  men.  No  one  of 
the  seven  is  excepted — not  even  the  much-commended 
church  of  Smyrna.  In  the  interpretation,  therefore,  of 
what  the  Spirit  saith  to  the  churches,  that  is,  in  the 
interpretation  of  the  Bible,  no  church  is  to  be  regarded 
as  infallible;  nor  all  of  them  together.  It  is,  on  the 
contrary,  the  individual  who  is  made  the  responsible 
judge  for  himself  of  what  the  Spirit  saith.  The  un- 
changeable Lord  of  all  has  declared  a  principle  which 
is  of  permanent  obligation,  and  is  applicable  to  all 
churches  and  times,  and  to  all  that  have  ears  or  reason. 
In  particular,  He  will  not  have  a  man  through  the 
traditions  of  the  churches  to  be  induced  to  make  "void 
the  word  of  God."1 

§99.  "Beware  of  False  Prophets." — And  not 
only  in  respect  of  the  churches,  but  of  the  spiritual 
instructors  in  the  churches,  most  consistently,  Jesus  has 
given  us  unmistakable  caution.  In  opposition  to  the 
high  priest  himself,  as  well  as  to  the  chief  priests  of  the 

J  Matt.  15:  6,  r.  v. 


"Beware  of  False  Prophets"  197 


Church,  in  His  own  day,  He  said  to  the  common  people, 
"Yea,  and  why  even  of  yourselves  judge  ye  not  what 
is  right?"  1  Could  He  possibly  have  made  plainer  the 
obligation  of  private  judgment  resting  upon  us  against 
all  ecclesiastical  authority,  however  high?  Indeed,  it 
was  against  the  high  priest,  and  chief  priests,  and 
elders,  that  He  was  specially  striving  to  guard  the  peo- 
ple,—  even  the  "babes"  against  "the  wise  and  pru- 
dent. " 2  But  let  us  hear  now  another  of  His  commands, 
and  to  all  again  without  exception,  and  applying  also 
to  all  churches,  teachers,  hearers,  times,  and  places. 
He  says:  "Beware  of  false  prophets  (i.e.  interpreters3), 
which  come  to  you  in  sheep's  clothing. "  For  observe: 
It  is  the  people,  one  and  all,  who  are  told  to  beware, 
and  who  are  thus  commanded  of  themselves  to  judge 
what  is  true  or  false  in  their  spiritual  teachers,  no 
matter  how  legitimate  may  be  the  sheep's  clothing  in 
which  they  may  teach.  4  Again :  So  universal  always, 
as  consistency  requires,  does  He  make  the  obligation 
of  private  judgment,  that  He  takes  especial  pains  to 
press  the  obligation  home  upon  the  humble  and  the 
lowly.  With  His  customary  emphasis  of  repetition 
He  gives  us  two  parables  of  the  same  tenor, 5  wherein 
the  man  who  would  not  use  his  single  talent  or  pound 
as  freely  and  independently  as  did  those  possessed  of 
more,  has  it  taken  from  him,  and  is  cast  into  outer 
darkness ;  even  as  is  continually  happening  to  depend- 
ent, unheedful    souls,  before  our  very  eyes.     For  in 

1  Luke  12:  54,  57.  2  Matt,   n:  25. 

3  In  the  Bible  a  prophet  (pro-phet)  is  more  often  one  who  tells 
forth,  than  one  who  foretells  (fore-tells).  That  is,  he  is  generally 
an  expounder,  interpreter,  and  exhorter.     Matt.  7:  15. 

4  So  His  apostle  St.  Paul,  Gal.  1 :  6-12 ;  and  St.  Peter,  2  Pet.  2 : 1-3, 
15-21;  and  St.  John,  2  John  4,  10,  11. 

5  Matt.  25.     Luke  19. 


198    The  Foundation  and  the  Superstructure 


all  the  churches,  to  a  more  or  less  degree,  authority, 
rather  than  argument,  is  apt  to  lead,  and  the  people  to 
follow;  and  the  result  becomes  necessarily  ignorance, 
and  error,  and  downright  inattention  to  what  God  Him- 
self has  said  in  His  holy  word ;  and  the  man  who  depends 
upon  authority  is  veritably  cast  into  outer  darkness.1 
The  parable  of  the  talents  follows  immediately  after 
that  of  the  five  wise  and  five  foolish  virgins,  in  which 
the  duty  of  each  individual  to  procure  his  oil  for  him- 
self is  strongly  enforced ;  and  all  servile  dependency 
upon  others  in  the  matter  of  spiritual  enlightenment 
is  condemned ;  and  for  those  who  so  depend  the  result 
is  here  too  declared  to  be — outer  darkness.  Thus 
then,  over  and  over  again,  and  in  varied  manner,  our 
Lord  shows  the  exceeding  importance  of  the  individual 
being  equipped  from  within,  instead  of  from  without, 
for  his  great  spiritual  warfare  against  the  powers 
of  darkness;  and  of  his  learning  at  all  times  to  de- 
pend upon  himself.  For  it  is  obviously  no  way,  by 
accustoming  a  man  to  the  blind,  abject  submission  of 
a  slave,  to  educate  him  to  be  the  Lord's  freeman,2 
and  to  preserve,  ever  unsullied,  his  Heaven-conferred 
sovereignty  of  will,  and  sturdy  watchfulness  against  all 
sources  of  temptation,  however  high,  and  strong,  and 
overbearing. 

§  100.  Warning  against  Error. — Of  each  one, 
therefore,  the  duty  is,  to  use  most  zealously  and  care- 
fully, and  as  independently  as  they  were  given,  his  own 
special  talents,  as  entrusted  to  him,  however  humble 
they  may  be ; 3  and  of  all  things  not  to  be  so  set  in  error, 

«  See  Is.  29:  9-14;  30:  i-  2  x  Cor-  7:  22- 

3  Mk.  13:  37.  The  command  therefore  is  of  unlimited  applica- 
tion. 


Warning  against  Error  199 


or  enthralled  in  slavery,  in  the  face  of  the  Master's 
will,  as  to  put  human  authority,  on  any  plea,  however 
plausible,  above  the  teaching  of  the  Lord  Himself. 
Rather,  putting  down  the  partisan  prejudices  of  "the 
old  man,"  and,  as  St.  Peter  says,  "knowing  this  first," 
or  above  all,  "that  no  prophecy1  of  scripture  is  of 
exclusive  interpretation" — that,  in  fact,  the  interpre- 
tation is  not  private,  but  public  and  common — and, 
as  St.  Paul  says,  that  "whatsoever  things  were  written 
aforetime  were  written  for  our  learning";2  let  us,  fol- 
lowing St.  Peter's  express  words  in  denial  of  any  exclu- 
sive right  of  interpretation,  give  heed  therefore,  as  he 
accordingly  directs,  to  the  "sure  word  of  prophecy," 
"as  unto  a  lamp  shining  in  a  dark  place  "(a) ;  and,  pur- 
suant to  what  he  urges  in  another  passage,  let  us,  "as 
newborn  babes,  desire  the  reasonable,  unadulterated  3 
milk  that  we  may  grow  thereby  unto  salvation." 4 
And  following  also  St.  Paul,  let  us  remember  how  he 
says  again,  "Quench  not  the  Spirit;  despise  not  proph- 
esyings ;  prove  all  things ;  hold  fast  that  which  is  good."  s 
And  still  again,  "Examine  your  own  selves,  whether  ye 
be  in  the  faith;  prove  your  own  selves."6  And,  to 
give  one  more  example,  how  he  writes  to  Timothy, 
"that  from  a  babe  thou  hast  known  the  holy  scriptures, 
which  are  able  to  make  thee  wise  unto  salvation  through 
faith  which  is  in  Christ  Jesus."7  For  the  apostles  and 
sacred  writers  in  general,  on  this  subject,  as  on  all 
others,  are  in  accord  with  the  teaching  of  the  Master; 


«  I.  e.,  teaching.  2  Rom.  15:4- 

'  The  Greek  is  unadulterated,  or  unmixed, — i.  e\,with  the  biassing 
interpretations  of  men,  especially  of  those  who  claim  authority 
to   interpret. 

*  r  Pet.  2:2.  s  1  Th.  5:  19-21.  *  2  Cor.   13:  5. 

»  2   Tim.   3:15. 


2oo    The  Foundation  and  the  Superstructure 


and  these  are  but  a  few  of  the  many  examples  both 
from  Him  and  them  enforcing  the  obligation  of  private 
judgment. *  For  that  matter,  our  responsibility  in 
this  respect  is  one  which,  do  what  we  will,  it  is  im- 
possible to  avoid;  seeing  that  whether  it  be  exercised, 
neglected,  or  abused,  or  attempted  to  be  saddled  upon 
another,  the  act  is  entirely  our  own.  And  yet,  when 
we  consider  the  varying  opinions  of  men  in  regard  to 
the  duty,  and  the  opposing  notions  of  most  theologians, 
who  are  supposed,  too,  to  derive  their  inspiration  from 
the  Bible,  it  is  truly  preternatural,  that  throughout  its 
sacred  pages,  from  the  Books  of  Moses  down,  not  one 
inharmonious  text  upon  the  subject  can  be  found;  not 
one  of  its  many  writers,  and  these  of  such  different 
times  and  places,  striking  a  discordant  note.  In  view 
then  of  our  heavy  personal  responsibility  to  judge  all 
things,  and  to  be  judged  for  doing  so  of  no  man,2  and 
recognising  the  solemnity  and  emphasis  with  which 

1  In  the  face  of  so  many  texts,  or  even  if  there  were  but  one, 
how  idle  it  is  to  discuss  whether  John  5  :  39  should  read  "Search,  " 
or,  "Ye  search  the  scriptures";  especially  as  either  rendering  is 
literally  correct,  and  even  with  the  latter  the  search  is  impliedly 
commended.  More  than  that,  our  Lord  in  the  context  condemns 
His  opponents  for  not  having  been  thorough  in  their  search;  and 
for  not  having  interpreted  the  scriptures  aright.  And  He  con- 
cludes with  this  alarming  statement,  showing  in  clear  light  the 
necessity  of  searching  the  scriptures,  referring  in  particular  to 
those  of  Moses: — "But  if  ye  believe  not  his  writings,  how  shall  ye 
believe  my  words?"  (Verse  47.)  If  we  have  not  correct  know- 
ledge of,  and  faith  in,  what  Moses  said,  we  cannot  be  true  believers 
in  what  Christ  has  taught.  The  proper  inference  from  this  may 
be  given  in  the  words  of  Isaiah — "Seek  ye  out  of  the  Book  of  the 
Lord,  and  read"  (34:  16).  Alongside  the  above  statement  of  the 
Master,  let  us  put  another: — "If  they  hear  not  (i.  e.,  will  not  search) 
Moses  and  the  prophets,  neither  will  they  be  persuaded,  though 
one  should  rise  from  the  dead.  "  (Luke  16:31.)  So  indispensable 
is  the  duty  imposed  upon  us  by  the  Lord  Himself. 

2  1  Cor.  2 :  15. 


Christ  and  Nicodemus  201 


that  responsibility  is  so  often  reiterated  in  the  word  of 
God,  !  even  from  the  time  when  Moses  told  us  explicitly 
that,  verily,  "those  things  which  are  revealed  belong 
unto  us  and  to  our  children  for  ever;"2  let  us  con- 
scientiously be  on  our  guard  against  all  former  pre- 
possessions, and  now  at  length  carefully  continue  to 
examine  for  ourselves  the  declarations  of  our  Lord  in 
His  interview  with  Nicodemus. 

§101.  Christ  and  Nicodemus. — The  sacred  narra- 
tive thus  opens:  "Now  there  was  a  man  of  the  Phari- 
sees, named  Nicodemus,  a  ruler  of  the  Jews. "  My 
conscientious  convictions  put  me  so  often  in  opposition 
to  prevailing  opinion,  that,  in  general,  it  is  a  positive 
pleasure  to  find  myself  at  one  with  others.  But  in  the 
case  of  Nicodemus,  in  the  interests  of  charity,  and  still 
more  because  of  sympathy  for  the  memory  of  a  much- 
abused  man,  who  was  one  of  the  noblest  of  the  earth, 
and  therefore  from  a  sense  of  justice,  I  take  a  greater 
pleasure  in  disagreeing  with  all  who  speak  harshly  of 

1  It  is  the  private  judgment  of  a  lady  to  the  word  as  received 
which  is  enforced  in  2  John  4,  10,  11. 

2  Deut.  29:  29.  And  the  object,  let  us  remember,  is  stated — 
"that  we  may  do  all  the  words  of  this  law."  For  the  evident 
purpose  of  the  Bible  is  the  formation  of  heavenly  character.  And 
therefore  it  would  accustom  men  to  the  exercise  of  responsibility, 
that  it  may  make  them  wary,  and  industrious,  and  self-dependent, 
and  to  be  constantly  developing  the  conscience.  Such  qualities 
as  these,  and  a  childlike,  unprejudiced,  teachable  spirit,  the  Bible 
values  more  than  knowledge,  which,  it  says,  "puffeth  up."  And, 
beyond  question  also,  to  gain  such  qualities,  it  is  necessary  to  incur 
the  danger  of  error.  The  case  of  St.  Paul  proves  that,  when  a  man 
gains  such  qualities,  God  will  take  care  of  his  intellectual  errors. 
Let  his  heart  be  right, — which  means,  among  other  things,  let  him 
be  sincerely  desirous  of  knowing  the  truth,  and  therefore,  anxious, 
industrious,  and  teachable, — and  all  will  be  well  with  him — far 
better  than  if  he  were  merely  the  correct  theologian  which  the 
devil  is. 


202    The  Foundation  and  the  Superstructure 


him.  Who  was  Nicodemus?  A  man  of  rank  and 
power,  and  no  doubt  wealthy ;  *  — although  I  do  not 
trust  mere  tradition  for  the  fact,  any  more  than  for 
other  deliverances  concerning  him ; — and,  above  all,  of 
the  exclusive,  narrow-minded,  extremely  bigoted  sect 
of  the  Pharisees;  moreover,  a  Rabbi,  and  a  member  of 
the  Sanhedrim;  nay,  more,  the  "master"  or  "teacher" 
of  Israel.  This  title  given  him  by  our  Lord  seems 
evidently  to  refer  to  an  office;  and  the  very  probable 
conjecture  has  been  made,2  that  he  was  one  of  the 
three  officers  of  the  Sanhedrim,  who  were  the  Presi- 
dent, the  Vice-President,  and  "the  Master,"  i.  e.  "the 
Teacher." 3  At  all  events  the  title  shows  that  he  was  a 
man  of  great  public  estimation  for  character,  learning, 
and  talent.  He  was,  moreover,  an  elderly  man, 4  or  at 
a  period  of  life  when  men  are  apt  to  be  timid,  and  con- 
servative, and  haters  of  novelties.  When  we  put  along- 
side of  these  environments  the  intense  arrogance  and 
exclusiveness  of  the  governing  classes  of  the  church 
among  the  Jews  of  the  period,  we  may  realise  some- 
what the  opposing  influences  and  hostile  prejudices 
against  rivals  in  the  public  estimation,  which  this 
humble-minded  man  had  had  to  overcome,  when  he 

»  John  19:  39. 

2  See  Cunningham  Geikie,  The  Life  and  Words  of  Christ,  i.,  481, 
Am.  ed.     He  refers  to  "  Scholl,  quoted  by  Lucke,  vol.  i.,  p.  527." 

3  Our  Saviour's  words  as  given  in  the  Greek  make  Nicodemus 
"the  teacher. " 

4  I  cannot  agree  with  the  supposition  that  he  may  have  been 
the  Nakdimon  Ben  Gorion  of  the  Talmud,  a  work  not  written 
until  centuries  after  Christ's  day.  It  seems  to  me  (apart  from  the 
uncertain  glamour  of  tradition  about  the  contemporaneous  ex- 
istence of  a  young  person  of  nearly  the  same  name)  that  when 
Nicodemus  styles  himself  "an  old  man,"  or  "old,"  it  is  conclu- 
sive on  the  question  of  age.  A  young  man  would  have  been  more 
likely  to  say  "grown  up.  " 


The  Moral  Courage  of  Nicodemus     20; 


went  to  be  instructed  of  one  in  the  lower  wralks  of  life, 
and  to  acknowledge  such  an  one  as  like  himself  a 
teacher,  and  with  an  even  higher  authority  than  his 
own.  It  was  then,  clearly,  his  superior  broad-minded- 
ness and  humility  of  heart,  as  well  as  the  miracles  of 
which  he  presently  speaks,  but  of  which  his  fellow-rulers 
had  heard  just  the  same  as  he,  which  brought  him  to 
Jesus  as  to  a  teacher  sent  from  God.  And  he  was  open 
to  the  further  conviction  also,  showing  his  teachable 
spirit,  nay,  he  seems  to  have  suspected,  that  the  divine 
mission  of  Jesus  was  to  be  even  more  than  that  of  a 
teacher.  With  an  evident  receptivity  of  mind,  there- 
fore, and  with  an  earnestly  inquiring  heart,  did  he 
begin  his  interview  with  the  Saviour  of  men.  It 
would  certainly  be  a  great  help  to  me  in  what  I  have 
to  say  further  on,  if  my  readers  should  prove  to  be 
possessed  of  the  same  ability  to  overcome  their  pre- 
possessions, and  the  same  broad-minded  love  of  the 
truth,  come  from  what  lowly  source  it  will, x  as  was 
Nicodemus,  whom  it  is  the  fashion  to  traduce. 

§  102.  The  Moral  Courage  of  Nicodemus. — But 
the  sacred  narrative  continues:  "The  same  came  unto 
Jesus  by  night."  2  Nicodemus  was  a  brave,  good  man } 
or  he  would  not  have  come  at  all.  Well  known  as  he 
was,  he  would  have  taken  no  chances  of  compromising 
himself ;  nor,  as  would  be  very  natural  with  one  in  his 
high  position,  would  he  have  subjected  himself  to  the 
scrutinising  eyes  of  even  the  few  whom  he  would  be 
sure  to  meet  with  upon  his  visit.     Had  he  been  a  timid' 

>  That  is  to  say,  if  their  heavenly  character  should  prove  to  be 
as  far  advanced. 

2  According  to  the  greater  number  of  the  authorities,  "came 
unto  Him  by  night.  " 


204    The  Foundation  and  the  Superstructure 


man,  but  anxious  to  learn  more  of  Jesus,  yet,  occupy- 
ing the  position  which  he  did,  he  would  either  have 
overcome  his  desire,  or,  with  a  little  more  boldness, 
he  would  have  sent  for  Jesus,  *  and  concealed  his  anxiety 
while  before  men,  under  a  show  of  mere  curiosity,  or 
under  the  pretext  that  he  would  take  knowledge  as  a 
ruler  of  the  kind  of  man  who  was  disturbing  the  minds 
of  the  people.     But  he  was  not   only  a   brave,  but  a 
wise,  and  just,  and  prudent  man.     Recognising  the 
measure  of  influence  which  he  possessed,  for  good  or 
evil,  and  what  would  be  the  weight  of  his  conspicuous 
example,  he  did  what  every  wise,  and  just,  and  prudent 
man  should  do,  and  especially  those  of  rank  and  au- 
thority.    He  inquired  privately,  before  he  condemned 
or  espoused  publicly;  lest  he  should  either  condemn 
unjustly,  or  should  lend  his  name  in  the  public  eye  to 
that  which  should  be  condemned.     That  this  was  un- 
doubtedly his  motive  is  evidenced  by  the  fact  that 
when  a  public  occasion  arose  on  which  it  was  in  his 
power  (humanly  speaking)  to  be  of  service  to  Jesus, 
he  boldly  charged  his  fellow-rulers  with  being  them- 
selves breakers  of  law,  because  they  were  condemning 
before  they  had  inquired.     And  point  is  lent  to  the 
matter,  too,  by  the  sacred  narrative  inserting  of  him, 
immediately  before  telling  of  his  argument,  the  ex- 
planatory phrase,  "he  that  came  to  Him  by  night."2 
His   argument   is,    however,   precisely   that   which   a 
sensible  man  would  have  used  on  the  occasion,  and 

•      i  Inviting  Him  to  a  meal,  perhaps,  as  did  the  Pharisee  Simon, 
and  attentively  observing  Him. 

2  John  7 :  45-53-  The  r.  v.  substitutes  "before"  for  "by  night"; 
but  the  phrase  has  the  support  of  MSS.  A,  D,  i,  69,  118,  124,  131, 
157,  220,  the  Vulgate,  etc.;  and  Griesbach  inserts  it  in  his  text 
without  an  alternative  reading. 


Nicodemus'  Bravery  at  Crucifixion     205 


the  only  one,  under  the  circumstances,  which  was 
likely  to  be  of  use  to  Jesus.  And  he  seems  to  have 
employed  it  with  boldness,  warmth,  and  vehemence; 
perhaps  even  telling  them  that  he  himself  had  done 
the  very  thing  (as  his  argument  certainly  implied) 
which  he  was  urging  upon  them;  and,  it  may  be,  going 
still  further,  and  acknowledging  himself  to  have  been 
convinced  of  the  Messiahship  of  Jesus.  If  he  did  this, 
however,  it  was  not  wise,  nor  helpful  to  Jesus,  although 
brave,  and  what  at  the  time  no  one  of  the  apostles 
would  have  dared  openly  to  do  before  the  great,  hostile 
council  of  their  rulers.  Still,  although  he  may  not 
have  gone  so  far  as  to  lose  his  good  judgment  and  tact,1 
and  by  the  open  avowal  of  his  belief  in  Jesus  have  de- 
stroyed altogether  his  influence  with  his  fellows,  he 
unquestionably  led  them  to  infer  that  belief,  and 
he  was  evidently  very  urgent  and  impassioned;  for  the 
council  at  once  suspected  his  warm  advocacy  of  the 
cause  of  Jesus  to  be  not  that  of  a  mere  impartial  ruler, 
but  of  a  genuine  believer;  and  he  in  fact  only  averted 
the  storm  from  his  Master  by  bringing  it  upon  himself. 
With  bitter  satire  "they  answered  and  said  unto  him 
(the  official  teacher  of  Israel) ,  Art  thou  also  of  that  2 
Galilee?  Search,  and  see  that  out  of  that2  Galilee 
ariseth  no  prophet."  And  the  result  was  that  the 
council  broke  up,  "and  they  went  every  man  to  his 
own  home. " 3  All  thanks  to  the  wise,  brave,  prudent, 
and  good  Nicodemus! 

§  103.     Nicodemus'    Bravery   at    Crucifixion. — 
Indeed,  that  Nicodemus  was  capable  of  braver  things 

1  As  some  inconsiderately  assert  he  ought  to  have  done. 

2  Literally,  "the  Galilee"  ;  the  article  here  having  a  contempt- 
uous fling. 

3  John    7:   45-53- 


2o6    The  Foundation  and  the  Superstructure 


than  many  of  the  disciples  before  their  special  inspira- 
tion at  Pentecost  was  once  more  manifested  at  the 
Crucifixion.  At  the  council  of  chief  priests,  scribes, 
and  elders,  which  condemned  Jesus,  Nicodemus  was 
clearly  not  present.  It  was  a  hastily  gathered  assem- 
blage at  the  break  of  day  of  the  enemies  of  Jesus.  We 
are  expressly  told  of  their  unanimity,1  and,  of  course, 
of  the  absence  of  every  friend  of  Jesus.  In  the  case 
of  Joseph  of  Arimathea,  for  example,  who  was  a  coun- 
cillor, it  is  particularly  said  by  St.  Luke 2  that  he  did 
not  consent  to  their  counsel  and  deed.  And  yet  Joseph 
had  not  been  so  open  and  bold  in  his  advocacy  of  the 
cause  of  Jesus  as  had  been  Nicodemus;  for  St.  John 
says  of  Joseph  expressly,  that  he  was  a  disciple,  "but 
secretly  for  fear  of  the  Jews."3  It  was,  we  may  well 
believe,  only  those  who  were  avowed  enemies  who  were 
hurried  together ;  while  the  utmost  care  was  taken  that 
all  those  who  were  known  to  be  friendly  to  Jesus,  or  who 
were  uncertain,  should  know  nothing  of  the  matter.4 
In  particular,  Nicodemus,  who  had  been  so  able  an 
advocate  against  them  on  the  previous  occasion,  would 
of  all  others  be  kept  in  the  dark.  In  fact,  as  the  coun- 
cil had  no  power  to  put  anybody  to  death,  it  did  not 
need  to  be  formally  assembled.  It  was  considered  by 
the  conspirators  of  the  highest  importance  to  have  the 
whole  affair  managed  with  the  strictest  secrecy,  and 
hurried  through,  lest  some  dreaded  opposition  should 
arise;  especially  in  view  of  the  immense  enthusiasm 
which  had  been  stirred  up  for  Jesus  among  the  people 

1  Matt.  26:  65,  66;  27:  1.     Mk.  14:  64;  15:  1.     Luke  22:  66-71; 
23:  1. 

2  Luke  23:  50,  51.  J  John  19:38. 

4  The  express  covenant  with  Judas  stipulated  for  a  betrayal  in 
the  absence  of  the  multitude. 


Nicodemus'  Bravery  at  Crucifixion     207 


but  a  few  days  before.  From  what  we  know  of  the 
boldness  of  Nicodemus  on  every  occasion  where  his 
name  is  mentioned,  he  would  surely  have  been  heard 
from  had  he  been  present  at  the  council,  or  had  had 
knowledge  thereof.  But  the  foreordination  of  God 
had  fixed  the  time  when  Jesus  was  to  give  up  His  life,  * 
and  so  His  enemies  were  permitted  to  work  their  will. 
When  therefore  the  end  came,  and  timid  apostles  and 
other  immediate  followers  (John,  a  somewhat  influen- 
tial acquaintance  of  the  high  priest2  apparently,  alone 
excepted)  were  keeping  in  the  background,  and  His 
many  friends,  including  the  women,  and  even  Mary 
Magdalene,  or  all  but  His  mother,  stood  afar,  two  men 
of  wealth  and  rank,  Joseph  of  Arimathea  and  the  brave 
Nicodemus,  seem  to  have  been  the  first  to  become  boldly 
and  openly  active.  Aware  at  last  of  what  was  going  on , 
but  too  late  to  be  of  service  in  defence,  so  soon  as  the 
crucified,  suffering  Master  was  dead,  they  hastened  to 
give  to  His  body,  at  least,  all  the  respect,  reverence, 
and  protection  in  their  power.  Oh,  what  respect, 
reverence,  and  protection  in  return  to  the  memory  of 
the  worthy  pair  the  rich  should  especially  give!  for 
if,  indeed,  it  be  hard  for  a  rich  man  to  enter  the  kingdom 
of  heaven,  here  is  the  comfort  of  shining  examples, which 
show  that  with  God  all  things  are  possible.  The  brave 
Nicodemus  has  been  abused  over  and  over  again  by 
men  all  through  the  centuries,  while  less  worthy  men 
have  been  haloed  as  saints ;  but  God  has  sainted  him 
on  high  with  the  halo  of  eternal  glory.  Some  critics 
have  even  strained  a  point,  in  order  to  discover  a  new 
circumstance,  if  possible,  in  the  sacred  narrative,  which 

1  John  2:4;  7:6,  8,  30;  8:  20.     Dan.   9:  26.     Hag.  2:  7,  9;  with 

Matt.  24:  2,  15,  28,  34. 
1  John  18:  15,  16. 


2o8    The  Foundation  and  the  Superstructure 


might  tally  with  their  slighting  ideas  of  Nicodemus; 
and  they  have  imagined  that  they  have  found  it  in  the 
bare  fact  that  it  chanced  to  be  the  more  timid,  but  now 
brave,  Joseph  of  Arimathea,  who  incidentally  is  men- 
tioned first,  when  coupled  with  Nicodemus,  in  the  story 
of  the  Entombment!1  Of  course  one  had  to  be  first 
mentioned;  for  the  critics  could  hardly  expect  an 
attempt  at  a  round  robin,  and  especially  where  there 
were  but  two  to  be  named.  And  very  naturally,  in 
the  order  of  the  narrative,  the  one  to  whom  attention 
is  first  drawn  is  Joseph;  for  he  happened  to  be  the 
possessor  of  the  new  tomb  hewn  out  of  a  rock  just  by 
in  a  garden.  To  his  lot  therefore  it  fell  to  go  boldly  in 
to  Pilate  the  Roman  Governor,  and  get  the  necessary 
permission  to  take  down  the  body  of  Jesus  from  the 
cross,  and  place  it  in  the  tomb,  secure  from  the  beasts 
and  birds  to  which  the  bodies  of  those  put  to  death  as 
malefactors  were  usually  exposed.  But  the  two  rich 
men  had  evidently  concerted  together  as  to  what  each 
should  do ;  and  while  Joseph  bought  the  linen  cloth  in 
which  to  wrap  the  sacred  body,  Nicodemus  procured 
the  costly  hundredweight  of  rich  spices.  Emboldened 
by  the  rich  men,  "Mary  Magdalene  and  the  other 
Mary,"  and  one  or  two  additional  friends  of  Jesus, — 
how  many  we  do  not  know, — now  gathered  round,  and 
while  the  women  looked  on,  the  body  was  laid  in  the 
tomb. 

§  104.  Unquestionable  Integrity  of  Nicodemus. 
— To  me  it  is  a  matter  of  wonder  that  the  brave  and 
noble  Nicodemus  should  have  been  made  a  target  for 
the  arrows  of  Christendom.  But  it  illustrates  how 
sheeplike  in  all  things  men  are,  or  what  is  the  natural 

1  John  19: 38-42. 


Unquestionable  Integrity  of  Nicodemus  209 


tendency  of  the  old  man  within  us  to  be  slavish  and 
dependent,  and  to  follow  leaders,  instead  of  always  be- 
ing in  touch  with  our  personal  responsibility  of  thought 
and    conscience.     Even    men    of    great    learning   and 
ability  often  fail  to  serve  the  cause  of  truth  because 
of  this  overpowering  tendency.     They  will  not  hear 
the  one  only  Master,  who  would  inculcate  the  necessity 
of  learning  to  think  for  themselves,  when  He  says,  Call 
no  man  upon  earth  your  "master,"  or  authoritative 
"teacher,"  or  "father."1     In  an  indifferent,  thought- 
less way,  the  convenient,  isolated  phrase  "came  by 
night"  was  pounced  upon,  without  pausing  to  consider 
what  a  fool,  both  in  an  earthly  and  a  spiritual  sense, 
Nicodemus  would  have  been,  if  he  had  come  by  day. 
But  it  was  a  convenient  text  from  which  to  evangelise, 
and  all  other  texts  of  course  had  to  be  squared  with  the 
unjust   assumption    therefrom.     And    so   they   would 
hold  Nicodemus  to  have  been  of  weak  and  timid  char- 
acter, not  only  because  he  came  by  night  in  the  first 
instance,  but  also  because  in  the  council  that  would 
have  arrested  Jesus,  he  did  not  become  imprudent,  any 
more  than  on  the  previous  occasion ;  that  is  to  say, 
because  he  did  not  use  arguments  and  make  avowals 
which  would  surely  have  brought  about,  if  not  his  own, 
at  all  events  the  arrest  and  public  humiliation,  perhaps 
scourging,  of  our  Lord,  or  the  very  things  which  the 
noble    councillor    was    striving   to    prevent.     Instead 
therefore    of    doing    as    ungrateful    Christians    would 
thoughtlessly  have  had  him  do,  like  the  truly  wise  and 
brave   man  that  he  was,  he  both  preserved  his  great 
influence  for  good  with  the  council,  and  boldly  hurled 
at  its  members  the  one  wise  and  politic  argument  which 
broke  it  up,  and  sent  every  man  helplessly  home  to  his 

'  Matt.  23:8-10. 


2io    The  Foundation  and  the  Superstructure 


own  reflections.  And  so  again,  the  same  tendency  to 
lower,  if  possible,  our  estimation  of  the  character  of  the 
comer  by  night,  manifests  itself  to  an  extreme  degree 
on  the  third  occasion  when  he  is  mentioned; — when, 
nevertheless,  all  that  is  said  is  worthy  of  the  highest 
praise,  and  is  calculated  in  particular  to  call  forth  our 
admiration  of  the  man  for  his  conspicuous  courage;  or 
for  just  that  same  characteristic  spirit  of  bold  deter- 
mination in  the  performance  of  duty,  which  here  also, 
as  on  the  two  previous  occasions,  shone  forth  with 
superior  lustre,  and  which,  one  would  suppose,  could 
hardly  fail  of  universal  recognition.  In  this  third 
instance,  not  knowing  how  else  timidity  could  be  even 
inferred,  where  there  was  conspicuously  the  bold 
resolution  of  inspiring  leadership  amid  the  timidity 
and  confusion  of  the  disciples  of  Jesus,  his  detractors 
assume  him  to  have  been  emboldened  by  his  fellow- 
councillor  Joseph,  or  by  one  whose  own  natural  tim- 
idity was  such,  that,  unlike  Nicodemus,  he  had  made 
no  show  in  the  council  in  defence  of  Jesus,  but,  on  the 
contrary,  had  shrinkingly  kept  his  discipleship  a  pro- 
found secret  up  to  this  very  time  for  fear  of  the  Jews! 
But  fortunately  for  Joseph,  there  had  been  no  con- 
venient text  said  of  him  about  coming  by  night,  to 
be  seized  upon  for  the  prejudice-inspiring  sermons  and 
commentaries.  And  so,  such  an  one,  whose  genuine 
timidity  has  been  expressly  declared  to  us,  is  unthink- 
ingly assumed  to  have  been  the  inspirer  and  leader  of 
the  bold  Nicodemus !  and  on  the  miserable  pretext  that 
Joseph's  name,  as  was  most  natural  under  the  circum- 
stances, happens  to  be  the  first  one  of  the  two  that  was 
mentioned  by  St.  John,  when  he  tells  us  in  due  order  of 
the  brave  and  honourable  deeds  of  both  councillors  on 
occasion  of  the  Entombment!     For  the  learned,  and 


The  New  Birth  211 


able,  and  godly  commentators  and  biographers  and 
preachers  who  have  done  these  things  let  me  acknow- 
ledge my  cordial  feelings  of  personal  respect.  But 
for  their  own  high  reputation's  sake  I  wish  that  they 
at  least  could  have  emancipated  themselves  from  the 
warping  prejudices  of  early  education,  and  not  have 
thus  compromised  their  exceedingly  good  judgments 
and  warm  love  of  justice  by  such  remarkably  strained 
arguments  against  the  character  of  the  noble  Nicode- 
mus.  I  am  sure,  upon  reflection,  they  would  be  among 
the  first  to  get  out  of  this  well-worn  rut  of  thoughtless 
travel. 

§  105.  The  New  Birth. — For  have  they  ever 
thought,  indeed,  that  the  one  whom  they  thus  disparage 
is  the  very  first  and  only  man  whom  Jesus  early  in  His 
ministry  chose  to  honour  by  imparting  to  him  exclusively 
the  great  secret  theretofore,  and  for  some  time  there- 
after, carefully  concealed  from  the  apostles  themselves, 
namely,  that  He  was  to  be  crucified  as  a  common  male- 
factor for  the  sins  of  men  ?  Think  of  it,  oh !  think  of  it, 
good,  respected  men,  all;  the  man  whom  ye  reproach, 
the  man  whom  ye  even  go  out  of  reason's  broad  high- 
way in  order  to  find  some  assumed  cause  for  aspersing, 
is  the  one  of  all  others  whom  Jesus  honours  with  His 
most  secret  confidence!  And  perhaps  it  was  even 
because  Nicodemus  was  thus  made  aware  beforehand 
of  the  coming  catastrophe,  and  that  it  was  sure  to 
happen  at  last,  and  had  had  the  knowledge  of  it  so 
long  before,  even  upon  the  word  of  Jesus  Himself,  that 
the  blow,  when  it  came,  did  not  paralyse  him,  as  it  had 
done  the  greater  number  of  the  disciples.  There  were 
doubtless  others  present  when  the  secret  was  told ;  but 
it  was  couched  in  such  parabolic  language,  and  was  led 


2i2    The  Foundation  and  the  Superstructure 


up  to  by  such  recondite  reasoning,  that  only  a  keen  and 
educated  mind  like  that  of  Nicodemus  would,  before 
the  event,  have  grasped  its  meaning.  How  many  of 
us,  indeed,  with  no  previous  knowledge  of  the  cruci- 
fixion of  Jesus,  or  education  as  to  the  wages  of  sin 
necessitating  a  new  gift  of  life  to  the  sinner  through  the 
life  and  death  of  Jesus,  would  have  caught  the  drift 
of  the  declarations  to  Nicodemus,  however  emphasised ; 
— such  as,  "Except  a  man  be  born  again,"  and,  "of 
Water  and  the  Spirit,"  "he  cannot  see,"  or,  "enter 
into,  the  kingdom  of  God"?  and  again,  that  what  is 
born  of  the  Spirit  is  spirit,  and  of  flesh  only  flesh? 
Through  and  behind  such  figures,  how  many  of  us 
would  understand  the  explanation  of  Jesus,  that  when 
He  spake  of  being  born  of  Water,  there  was  a  spiritual 
meaning  in  the  expression,  referring  to  a  Source  of 
cleansing  which  was  not  to  be  found  in  material  water, 
or  in  any  works  of  the  flesh? — a  meaning  of  which 
Nicodemus  "the  teacher  of  Israel"  ought  to  have  been 
well  aware:  although,  of  course,  he  knew  absolutely 
nothing  about  Christian  baptism,  which  had  not  yet 
been  instituted; — a  meaning,  therefore,  up  to  which 
the  Jewish  scriptures  had  led,  apart  from  Christian 
teaching?1  How  many  of  us  would  therefore  realise, 
that  no  work  of  men,  whether  of  baptism,  or  repentance, 
or  faith,  or  conversion,  could  possibly  cause  us  to  be 
born  again  into  a  new  Life?  Even  if  dead  men,  that  is, 
those  not  yet  "born  again, "  could  do  such  works,  they 
could  only  produce  results  commensurate  with  human 
powers.  They  could  not  re-create  Life.  But  indeed, 
when  we  regard  men  as  still  unredeemed  from  their 
non-existent   state,   and  as  absolutely  wiped  out   of 

»  Luke  24:  25-27,  44-46;  4:  16-21;  16:  31.     Acts  17:  2,  3;  18:  28. 
1  Pet.  1:  10-12.      John  5:  39,  45~47- 


The  New  Birth  213 


existence,  as  is  the  sentence  of  the  law  upon  sinners, 
where  would  be  the  workers  to  baptise  or  be  baptised, 
or  to  repent,  or  believe,  or  be  converted?1  And  if  it 
was  thus  first  necessary  to  have  life  restored  to  the 
dead,  then,  until  the  sinners  had  been  "born  again," 
what  would  be  the  use  of  a  Teacher  sent  from  God,  as 
Nicodemus  had  suggested,  seeing  that,  until  the  pri- 
mary necessity  had  been  supplied,  there  would  in  legal 
strictness  be  no  persons  to  be  taught,  and  no  use  in 
teaching  them  if  there  were  ?  And  how  many  of  us, 
therefore,  if  altogether  untutored  in  these  fundamentals 
of  Christian  truth,  and  with  only  the  parabolic  word 
of  Jesus  before  our  minds,  would  have  straightway 
caught  the  idea  that  the  whole  sinful  world  was  to  be 
"born  again,"  or  "from  above"  (as  is  the  primary 
meaning  of  the  Greek),  and  first,  by  an  act  of  cleansing 
which  should  take  away  the  sins  of  all,  thus  abolishing 
mortality;  and  next,  by  a  new  birth  or  re-creation  of 
their  spirits  by  the  Spirit  of  God,  who  is  the  only 
Source  of  Life;  like  begetting  like,  and  the  Spirit  of 
God  begetting  the  child  of  God;  which,  of  course,  the 
flesh  and  matter  could  never  do  ?  And  how  many  of  us 
would  have  perceived,  also,  that  the  parabolic  words 

1  In  our  reasoning  as  to  a  condition  of  things  apart  from  a  Re- 
deemer and  Justifier  of  sinners,  we  must  not  be  confused  because 
that  condition  has  never  in  fact  existed;  for  our  reasoning  takes 
into  view  what  would  be  the  strictly  normal  effect  of  the  wages 
of  Sin  being  Death  in  the  absence  of  Grace,  or  what  the  Bible  calls 
the  state  by  nature;  that  is  to  say,  as  though  the  Lamb  had  not 
been  "slain  from  the  foundation  of  the  world.  "  (Rev.  13:  8.)  In 
such  case,  evidently,  all  sinful  life  would  be  wiped  out  of  existence; 
and  so,  there  would  be  nothing  left  to  restore  existence,  and  cause 
the  dead  life  to  be  "born  again,"  but  the  Power  of  God  working 
according  to  some  method  of  Grace.  In  like  manner,  He  alone 
must  have  become  our  Redeemer  and  Justifier  to  preserve  in  ex- 
istence the  forfeited  lives  of  sinners. 


2i4    The  Foundation  and  the  Superstructure 


were  spoken   of  all  who  were  needing  to  be   "born 
again,"  and  that  upon  all  alike  who  had  died  under  sin, 
the  irrespective  God  would  irrespectively  bestow  the 
Gifts  of  Life  and  Immortality,  as  freely  and  uncondi- 
tionally as  are  all  His   gifts,  or,  as  He   intimates,  is 
the  coming  and  going  of  the  wind  ?     Indeed,  how  many 
of  us  have  understood  these  parabolic  expressions  of 
Jesus  to  this  very  day,  and  their  free,  unconditional, 
and   universal   significance?    Certainly,   at   the   first, 
they  were  not  understood  by  Nicodemus  himself,  for 
all  that  he  was  the  master  or  teacher  of  Israel;  and  his 
thoughts  had  to  be  quickened,  without  using  language 
which  would  have  been  intelligible  to  the  others,  until 
he  had  clearly  grasped  the  heavenly  design  of  giving 
Life  for  Death  to  man,  and  by  a  mode  as  all-reaching 
as  is  the  free  coming  and  going  of  the  wind.     And 
how  many  of  us  also,   before  the  Crucifixion,  when 
Nicodemus  at  last  had  caught  the  idea  of  the  necessity 
of  the  new  Life,  and  we  had  not,  and  that  to  give  that 
new  Life  was  the  true  mission  of  Jesus  from  God,  would 
have  understood  the  words  in  which  Jesus  told  him, 
but  apparently  no  others  (so  at  least  that  they  under- 
stood), that  the  new  Life  would  follow  upon  the  Son 
of  man  being  lifted  up,  even  as  Moses  lifted  up  the 
serpent  in  the  wilderness, — that  is,  to  save  people  from 
Death;  and  that  to  be  thus  lifted  up,  or  to  die  upon 
the  cross,  the  only  begotten  Son  of  God  had  been  sent 
into  the  world?1     He  thus  darkly  showed  to  Nicode- 
mus, that,  as  the  children  of  men  were  a  serpent- 
bitten  race,  so  He,  the  Son  of  God,  even  the  Manifester 
of  God,  and  the  only  possible  Redeemer  and  Justifier 
of  men,  had  assumed  the  likeness  of  the  serpent-bitten, 

i  Note:  It  is  the  reply  of  Jesus  to  the  question  why  He  had  come 
from  God. 


Christ  Obscuring  His  Death  215 


to  take  upon  Himself  their  sins,  and  die  in  their  stead, 
and  to  die  the  very  death  by  which  at  that  time  evil- 
doers were  wont  to  die.  It  is  probable  that  the  ex- 
pression of  a  man  being  "lifted  up"  was  in  common 
use  among  the  people  of  our  Lord's  time  to  indicate  a 
death  upon  the  cross,  even  as  it  is  several  times  so 
used  by  our  Lord  Himself;  and  just  as  analogous 
expressions  to  indicate  our  modern  modes  of  capital 
punishment  are  in  common  use  among  us;  and  of 
course,  therefore,  the  expression  would  have  been  more 
intelligible  to  Nicodemus  than  to  us. 

§  106.  Purpose  of  Christ  in  Obscuring  His 
Death. — But  although  in  this  way  Nicodemus  was 
greatly  aided  in  arriving  at  the  meaning  of  our  Lord's 
parabolic  language,  and  still  more  perhaps  by  significant 
gestures,  and  by  greater  amplitude  of  language  than  is 
recorded;  still,  we  cannot  but  observe  the  purposed 
obscurity  in  which  our  Lord  cloaks  His  ideas.  He  does 
not  even  use  the  first  person,  or  speak  avowedly  of 
Himself,  as  the  Son  of  God  who  was  to  do  these  things. 
But,  notwithstanding,  Nicodemus  at  the  last  very 
evidently  gained  an  insight  into  His  meaning;  for  he 
does  not  ask  for  further  explanation  ;  whereas  all  through 
the  first  part  of  the  interview,  he  had  been  most  per- 
tinacious in  his  inquiries.  Moreover,  he  in  a  measure 
implied  by  what  he  himself  afterwards  said,  that  when 
he  had  thus  heard  from  our  Lord  in  person,  he  had 
learned  and  understood  what  He  was  doing.  His 
language  was,  "Doth  our  law  judge  the  man,  except  it 
first  hear  from  himself,  and  know  what  he  doeth?"1 
And  it  was  because,  indeed,  he  knew  who  Jesus  was, 
and  what  He  was  doing,  that  at  the  last  he  brought  at 

>  John  7:  51. 


216    The  Foundation  and  the  Superstructure 


the  burial  the  hundredweight  of  spices  in  His  honour, 
even  while  danger  was  near,  and  the  immediate  fol- 
lowers of  Jesus,  who  had  not  been  so  responsive  to 
instruction,  had  abandoned  Him.  To  determine  how 
little,  beyond  question,  on  the  occasion  of  the  inter- 
view, the  disciples  (if  there  were  any  present  except 
St.  John)  understood  what  Jesus  was  saying,  and  in 
order  to  learn  how  long  they  were  kept  in  ignorance  of 
the  great  secret  that  their  long-expected  Messiah,  who 
they  were  proudly  hoping  was  to  become  a  great  worldly 
Prince,  was  to  die  as  a  malefactor,  we  will  have  to  go 
to  the  sixteenth  chapter  of  St.  Matthew.  In  truth,  it 
was  in  the  last  year  of  the  ministry  of  Jesus,  and  while 
journeying  to  Jerusalem  to  die,  and  after  He  had  per- 
formed almost  all  His  most  astounding  miracles  in  their 
presence,  including  the  suggestive,  twice-repeated  feed- 
ing of  the  perishing  multitudes,  all  but  compelling  the 
disciples  to  realise  His  Divine  Power,  that  He  ventured 
at  last  to  let  them  know,  how,  in  order  to  burst  open 
the  gates  of  Hades  into  which  sin  was  consigning  our 
race,  and  to  bring  forth  its  great  congregation,1  He  was 

'  Not  "church,"  as  we  understand  the  word.  Ekklesia,  at  the 
time  our  Lord  was  speaking  in  Matt.  16:  18,  had  never  had  that 
meaning  in  the  whole  history  of  the  Greek  language;  and  this  text 
makes  the  very  first  occasion  that,  at  the  arbitrary  will  of  men, 
it  has  been  rendered  "church."  Its  true  meaning  was  always 
congregation,  assembly,  or  gathering,  and  it  was  applicable  to  any 
kind  of  gathering  or  body  of  persons;  as  in  Acts  19 :  32,  39,  41,  where 
it  is  three  times  applied  to  a  pagan  "assembly";  and  here,  where 
it  means  the  great  "gathering"  of  the  dead  in  Hades.  That  is 
to  say,  in  Matt.  16:  18,  Jesus  promises  that  the  gates  of  Hades,  in 
consequence  of  His  death  and  resurrection,  should  not  "prevail" 
against  His  creatures  assembled  therein,  to  keep  them  in  the  cold 
embrace  of  Death.  In  fact,  in  every  example  of  the  word  in  the 
N.  T.  it  might  better,  and  with  greater  clearness  to  the  reader,  have 
been  translated  congregation  or  congregations.  In  those  instances 
where  it  was  applied  to  a  body  or  bodies  or  the  whole  body  of  Chris- 


Christ  Obscuring  His  Death  217 


then  going  to  Jerusalem;  or  on  no  errand  of  worldly 
conquest,  but  to  bear  suffering  from  the  ruling  classes, 
and  finally  to  be  put  to  death. 1  What  was  St.  Peter's 
astonishment  and  even  stupefaction  on  then,  for  the 
first,  learning  plainly  of  the  terrible  necessity  of  Jesus' 
death  to  give  life  to  those  who  were  otherwise  the 
irrevocable  victims  of  Hades,  and  would  be  for  ever 
congregated  within  its  gates!  And  yet,  he  and  the 
others,  under  the  skilful  hand  of  the  Master,  for  over 
two  years,  not  only  in  miracle,  but  in  parable  and 
allegoric  explanations  and  actions,  had  had  the  truth 
suggested  to  them  over  and  over  again;  so  that  it  is 
even  wonderful  that  some  of  them  did  not  understand. 
But  it  was  only,  in  fact,  after  the  Resurrection,  when 
the  Spirit  brought  all  things  to  their  remembrance, 
that  they  perceived  what  had  been  the  general  drift 
of  the  teaching  of  Jesus.  It  was  to  the  keener  and 
more  educated  mind  of  Nicodemus,  therefore,  that 
Jesus  first  saw  fit,  in  parabolic  language,  to  tell  of  the 
lamentable  manner  in  which  His  earthly  career  would 
close,  and  how  He  would  thus  save  the  world  from 
Death,  or  cause  it  to  be  born  again.  The  duller, 
illiterate  minds  of  the  disciples  may  have  heard  the 
words  of  the  mystic  dialogue  between  our  Lord 
and  Nicodemus,  but  in  them  the  dialogue  only  bore 

tians,  so  to  translate  would  have  conformed  the  better  to  the  usage 
as  to  the  elder  church,  which  in  the  O.  T.  is  styled  "the  congregation 
of  the  Lord."  As  plain  "congregation,"  the  reader  would  the 
easier  discern  when,  as  in  Matt.  16:  18,  and  the  Epistle  to  the 
Ephesians,  etc.,  the  word  ekklesia  has  a  universal,  instead  of  an 
ecclesiastical  sense.  In  theological  writings  after  the  N.  T.,  how- 
ever, the  word  came  to  be  used  almost,  if  not  altogether,  in  the 
ecclesiastical  sense,  to  the  great  prejudice  of  our  judgment  in  the 
interpretation  of  the  scriptures,  and  even  causing  such  words  as 
ecclesiastic  and  ecclesiastical  to  be  therefrom  derived. 
1  Matt.    16.   16-21. 


218    The  Foundation  and  the  Superstructure 


fruit  when  afterwards  they  were  inspired  of  the  Spirit. ! 
Then  indeed  we  learn  from  the  very  apostle  who  nar- 
rated the  interview  of  Nicodemus  with  Jesus  the  mean- 
ing of  the  Master's  parabolic  words.     Says  St.  John: 

"This  is  He  that  came  through  Water  and  Blood,  (even) 
Jesus  Christ;  not  in  the  Water  only,  but  in  the  Water 
and  the  Blood.  .  .  .  For  there  are  Three  who  bear  witness 
(i.  e.  to  the  Gift  to  us  of  Life),  the  Spirit,  and  the  Water, 
and  the  Blood :  and  the  Three  are  in  the  One.  If  we  receive 
the  witness  of  men,  the  witness  of  God  is  greater.  .  .  . 
And  this  is  the  witness,  that  God  hath  given  us  Eternal 
Life,  and  this  Life  is  in  His  Son.  He  that  hath  the  Son 
hath  the  Life."  2 

Thus  at  length  did  the  apostle  interpret  the  parable, 
which,  when  first  uttered,  required  the  mind  of  Nicode- 
mus to  understand.  For  "the  Water  and  the  Blood," 
St.  John  declares,  are  in  our  Lord.  That  is,  they  de- 
note respectively  His  divine  and  human  natures,  by 
which,  and  by  the  Spirit,  also  in  Him,  we  were  all 
begotten  into  Life.  In  full  accord  with  this  explana- 
tion the  acute  mind  of  Nicodemus  had  earlier  been 
led  to  discern  the  high  spiritual  character  of  the  Water, 
and  the  birth  therefrom,  or  "from  above,"  of  which 
Jesus  had  told  him.  In  truth,  the  very  coupling  of 
the  Water  with  the  Spirit,  and  in  a  Life-creating  sense, 
aided  by  the  emphatic  explanatory  remarks  which 
followed,  were  well  calculated  to  show  to  one  of  keen 
perceptions,  who  was  well  versed  in  the  sacred  writings, 
that  the  use  of  the  term  was  intended  to  veil  to  a  degree 
the  assertion  of  a  divine  personality ;  or  that  the  Speaker 

i  See  the  subsequent  repetitions  of  16:  21,  and  how  little  they 
were  realised,  in  17:  22,  23;  26:2,  20-29,  51'  5^-     Luke  24:  20-35,  etc. 
2  1  John  5:  6,  8,  9,  11,  12. 


Supernaturalness  of  Christianity        219 

was  not  a  mere  teacher  come  from  God,  but,  instead, 
was  verily  "the  Fountain  of  Life," — the  Water  of 
His  parable,  of  which  all  men  are  necessarily  born; 
and  that  to  re-beget  men  into  Life  He  had  descended 
from  High  Heaven,  and  become  Man,  even  flesh  and 
"blood";  that,  being  "lifted  up,"  He  might  draw 
all  men  unto  Him,  and  endow  them  with  eternal  Life. 1 

§  107.  The  Supernaturalness  of  Christianity. — 
But  some  one  may  inquire,  If  Nicodemus  was  all 
that  I  have  said,  and  our  Lord  paid  such  a  lofty 
tribute  to  his  character,  why  did  He  not  also  make 
him  one  of  His  immediate  disciples,  and  select  him 
rather  than  the  duller  and  more  timid  and  easily 
disconcerted  Peter  for  the  honour  of  beginning  the 
work  of  the  new  church  on  the  day  of  Pentecost? 
The  question  is  easily  answered  by  the  sacred  page 
itself.     Says  St.  Paul: 

"  God  hath  chosen  the  foolish  things  of  the  world,  that 
He  might  put  to  shame  the  wise ;  and  God  hath  chosen  the 
weak  things  of  the  world,  that  He  might  put  to  shame  the 
things  that  are  strong;  and  the  base  (or,  better,  low-born) 
things  of  the  world,  and  the  things  which  are  despised  hath 
God  chosen,  (yea,)  and  the  things  which  are  not,  that  He 
might  bring  to  nought  (or,  leave  altogether  unemployed2) 
the  things  which  are:  that  no  flesh  should  glory  before  God. 
But  of  Him  are  ye  in  Christ  Jesus;  who  has  been  made 
unto  us  wisdom  from  God, — both  righteousness  and  sancti- 
fication,  (that  is,  His  righteousness  has  been  made  our 
justification  before  God)  and  redemption;  that,  according 

»  And  when  perfected  in  belief,  with  eternal  life  in  the  highest 
sense.  John  3:13-15:12:32.  I.e.,  they  should  no  more  continue 
"perishing,"  but  be  wholly  blest. 

2  This  seems  to  me  to  be  the  true,  as  it  is  the  normal  idea  of  the 
compound  Greek  verb. 


220    The  Foundation  and  the  Superstructure 

as  it  is  written,  He  that  boasteth,  let  him  boast  in  the 
Lord.  And  I,  brethren,  when  I  came  to  you,  came  not 
with  excellency  of  speech  or  of  wisdom  declaring  unto  you 
the  testimony1  of  God.  For  I  determined  not  to  know 
anything  among  you,  save  Jesus  Christ,  and  Him  crucified. 
And  I  was  with  you  in  weakness,  and  in  fear,  and  in  much 
trembling.  And  my  speech  and  my  preaching  were  not  in 
persuasive  words  of  wisdom,  but  in  demonstration  of  the 
Spirit  and  of  power:  that  your  faith  should  not  be  in  the 
wisdom  of  men,  but  in  the  power  of  God."  2 

§  108.  Wealth  as  a  Bar  to  Christianity. — In 
other  words,  Christianity  was  to  be  proved  to  men  to 
be  a  supernatural  religion  by  its  supernatural  progress, 
without  any  extrinsic  or  adventitious  aid  from  men 
of  power,  or  rank,  or  talent,  or  learning,  or  great  natural 
courage,  or  wealth.  Nicodemus  possessed  all  these, 
and  was  therefore,  as  likewise  from  age,  altogether 
ineligible  as  an  apostle,  or  as  a  help  to  the  cause  of  the 
gospel.  Indeed,  there  was  another  told  of  in  the 
Gospels,  who  possessed  only  one  of  these  disqualifica- 
tions, namely,  wealth;  but  who  was  young,  zealous, 
and  able  to  bear  hardship,  while  Nicodemus  was  old. 
And  the  young  man  was  of  unexceptionable  morality ; 
and  Jesus  loved  him,  and  would  gladly  have  had  him 
for  His  disciple.  But,  of  course,  here  also  the  wealth 
stood  in  the  way.  And  so,  when  Jesus  looked  with 
pleasure  upon  his  physical  and  inestimable  moral 
qualifications,  and  perceived  his  anxiety  to  do  the  will 
of  God  that  he  might  speedily  attain  the  eternal  life 
of  heaven,  He  desired  to  have  the  one  only  obstacle, 
that  of  wealth,  removed.     We  read: 

1  Or,  as  the  r.  v.  says,  "the  mystery, "  following  A.,  C.,  and  other 
ancient  authorities. 

2  i  Cor.  i :  27  to  2:  5. 


Wealth  as  a  Bar  to  Christianity       221 


"  And  Jesus  looking  upon  him  loved  him,  and  said  unto 
him,  One  thing  thou  lackest:  go,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,  and  thou  shalt  have  treasure 
in  heaven:  and  come,  take  up  the  cross,  and1  follow  me. 
And  his  countenance  fell  at  the  saying,  and  he  went  away- 
sorrowful:  for  he  was  one  that  had  great  possessions. 
And  Jesus  looked  round  about,  and  saith  unto  His  disciples, 
How  hardly  shall  they  that  have  riches  enter  into  the 
Kingdom  of  God!"2 

Poor  young  man!  What  a  glorious  opportunity  he 
missed  of  being  one  of  Christ's  immediate  followers,  and 
becoming  perhaps  another  St.  Paul !  But  his  wealth  was 
the  insuperable  obstacle;  and  he  could  not  give  it  up. 
And  yet,  because  Jesus  loved  him,  I  love  his  memory, 
and  feel  in  my  soul  that  he  has  been  judged  too  harshly 
by  men.  He  did  not  have  the  revelation  as  yet  which 
we  have,  that  the  One  who  bade  him  give  up  his  wealth 
was  the  Lord  Himself.  And  for  that  matter,  how 
much  of  our  wealth,  if  we  have  a  superabundance,  do  we 
yield  up  to  the  poor,  and  sick,  and  needy ;  and  how  much 
personal  attention  do  we  give  to  the  cause  of  the  Mas- 
ter? The  disciples  themselves  had  not  realised  as  yet 
who  their  Master  really  was;  and  Jesus  had  even 
gently  chidden  the  young  man  for  giving  Him  a  title 
which  he  should  know  properly  belonged  only  to  God  ; 
or  at  least,  had  markedly  inquired  why  the  title  was 
given.     For  the  Godhead  of  the  Master  wTas  too  mighty 

•  The  r.  v.,  after  many  high  ancient  authorities,  omits  take  up 
the  cross,  and;  and  perhaps,  the  position  of  the  words  in  the  Greek, 
after,  as  it  were,  the  sentence  is  completed,  further  justifies  the 
omission.  For  the  Greek  thus  reads:  "and  come,  follow  me — 
having  taken  up  the  cross";  as  though  the  words  were  a  marginal 
comment  added  to  the  text.  But  the  words  are  in  A.  etc.,  and  are 
admitted  by  Griesbach  into  his  text. 

2  Mk.  10:  17-27. 


222    The  Foundation  and  the  Superstructure 


a  secret  to  be  indiscriminately  told,  and,  like  the  other 
of  the  coming  death,  was  screened  from  general  know- 
ledge. The  former  secret  would  in  general  have  been 
too  coercive  of  the  free-will  of  men;  while  the  latter 
might  have  driven  from  Jesus  the  very  followers  whom 
He  was  so  carefully  educating  into  higher  knowledge. 

§  109.     The    Rich   Young    Man. — And    yet  both 
secrets  seem  to  have  been  communicated  to  the  noble 
Nicodemus,  who  had  taken  such  voluntary  pains  to 
seek  a  private  interview  with  Jesus,  and  ascertain  who 
He  really  was ;  and  who  had  so  come  to  Him  because, 
upon  the  evidence  which  all  possessed,  he  had  recog- 
nised His  divine  mission.     It  was  an  honouring  recog- 
nition of  the  old  man's  openness  of  heart,  courage  of 
conviction,  sincerity,  and  zeal,  seeing  that  Jesus,  not- 
withstanding the  great  merits  of  Nicodemus,  might  not, 
consistently  with  the  Divine   Purpose,   have   chosen 
him  for  a  personal  follower.     And  we  can  readily  see 
what  an  emboldening  influence  the  knowledge  would 
thereafter  have  had  upon  Nicodemus ;  even  as  it  really 
did,  both  at  the  council  and  at  the  Entombment  of 
Jesus.     But  while  rendering  justice  to  Nicodemus,  let 
us  not,  as  so  many  also  do,  judge  too  harshly  the  rich 
young  man,  who,  like  the  disciples  themselves,  was 
not  thus  specially  honoured.     That  Jesus  loved    him, 
and  would  have  had  him  qualify  himself  to  become 
a  personal  follower,  or  one  of  His  disciples,  proves 
his  noble  character,  and  that  he  had,  as  he  said,  tried 
with  great  success  to  do  his  duty  from  his  youth. 
How  many  of  us  can  say  as  much?   Nay,  more:  what 
one  among  us,  with  all  our  belief  in  the  Son  of  God,  can 
in  a  moment  give  up  all  that  we  have  of  earthly  pos- 
session?  If  it  be  a  question  of  faith,  surely  the  young 


Rich  Men  of  the  New  Testament     223 


man's  faith,  as  demonstrated  by  his  life,  was  greater 
than  that  to  which  most  of  us  can  lay  claim.  Oh 
that  we  could  realise  with  St.  James  how  little  dis- 
tinction there  is  between  our  faith  and  our  other 
deeds!  And  observe:  Of  the  young  man  it  was  said, 
"One  thing  thou  lackest."  How,  indeed,  should  we 
rejoice,  if  of  us  it  could  be  said,  there  was  but  one 
thing  we  lacked,  even  if  that  one  thing  were  the  inabil- 
ity to  surrender  all  that  we  had !  and  especially  as  the 
great  majority  of  us  have  that  inability  in  full  meas- 
ure already,  and  many  other  imperfections  besides. 
But  with  us  it  is,  fortunately,  not  indispensable  to  the 
Divine  Purpose,  as  at  the  beginning,  that  the  preachers 
of  the  gospel  should  not  retain  their  wealth.  Rather, 
we  consider  ourselves  fortunate,  if  we  can  secure  a 
minister  who  is  possessed  of  wealth;  for  it  saves  us 
the  necessity  of  diving  too  deeply  into  our  own  pockets. 
The  young  man  was  not  perfect;  and  still  less  are  we; 
and  the  imperfect  man  may  not  enter  heaven.  But  if, 
because  of  his  imperfection,  we  dare  to  consign  him  to 
hopeless  torments,  what  is  to  become  of  ourselves, 
who  are  not  only  not  so  good,  but  are  even  reckless 
enough  to  sneer  at  that  pure  morality  which  Jesus 
loved?  Judge  not  then,  "that  ye  be  not  judged." 

§110.  Rich  Men  of  the  New  Testament. — Let 
us  group  the  rich  men  who  became  believers  in  Jesus : 
Nicodemus,  and  the  young  man, — it  may  be,  partly, 
to  save  his  name  from  vituperation  that  it  has  not 
been  given, — and  Joseph  of  Arimathea,1  and  Zaccheus. 

»  If,  as  is  not  unlikely,  the  young  man  and  Joseph  of  Arimathea 
are  the  same,  we  would  have  one  more  of  the  innumerable,  sug- 
gestive groupings  of  three  persons  or  things  in  the  Bible,  to  tell  us, 
as  do  also  the  innumerable  number  of  them  in  the  natural  world, 


224    The  Foundation  and  the  Superstructure 


Though  not  rich  myself, 1  I  must  confess,  I  love  the 
memories  of  these  rich  men  of  the  New  Testament. 
And  what  a  comfort  they  should  be  to  the  rich  men 
of  the  present  age!  those  whose  riches,  in  turn,  make 
it  so  hard  for  them  to  fight  the  battle  of  pure  moral- 
ity, unselfishness,  and  love ;  and  who  yet,  in  general, 
have  not  so  great  obstacles  to  encounter  as  had  these 
four  soldiers  of  God  in  intolerant,  exclusive  Judaea  of 
old.  Oh,  if  our  spiritual  eye  could  be  opened,  how  in 
all  likelihood  might  we  see  all  four  among  the  great 
multitude  which  no  man  can  number,2  or  should 
attempt  to  limit ! — the  young  man  having  learned  at 
last  to  value  his  wealth  as  an  ugly  dream  of  the  night 
of  battle  which  is  past ;  and  all  four  having  personally 
built  at  length,  as  required,  their  several  perfect  Super- 
structures of  Works,  through  faith  and  hope  and  love, 
upon  that  Foundation  of  Righteousness  which  was 
laid  by  the  Faith  and  Hope  and  Love  of  God  in  the 
Person  of  our  Lord  Jesus  Christ.  Then  might  we 
also  learn  to  love  the  moral  man,  as  Jesus  did,  instead 
of  sneering  at  him,  or  setting  up  ourselves  to  judge  him, 
as  though  he  had  no  faith  in  God,  or  part  in  Christ, 
or  in  the  new  Life  which  Christ  has  wrought  out  in 
behalf  of  all  men  alike;  and  as  though  God  no  longer 
rewarded  deeds  of  righteousness,  or  called  that  faith 
which  moved  to  such  deeds  the  heathen  harlot  Rahab, 
or  the  sensual  Samson,  or  the  benighted,  cruel,  un- 
natural Jephthah!3  And  perhaps  we  may  learn  to 
realise  also  that  we  ourselves,  whether  from  this  life 

of  the  three  necessary  salvations  to  man's  perfection.  But  if  there 
are  four  rich  men,  then  is  their  number  a  special  sermon  to  every 
rich  man  in  all  the  four  quarters  of  the  earth. 

«  Or  my  chief  book  would  have  been  published  more  than  a 
quarter  of  a  century  ago,  instead  of  being  still  in  manuscript. 

2  Rev.   7:9.  3  Heb.  n:  1,  31,  32. 


The  Courtesy  of  Nicodemus  225 


or  the  next, 1  shall  never  enter  the  celestial  city,  although 
its  gates  in  every  direction  are  always  open,2  until  our 
own  morality,  keeping  all  the  time  equal  pace  with 
our  faith,  shall  be  the  perfect  result  of  a  perfect  faith. 
For  to  the  last  there  shall  in  no  wise  enter  into  that 
city  any  common 3  (i.  e.  unclean)  thing,  or  he  that 
committeth  an  abomination  or  a  lie; 4  and  never  will 
there  come  a  time  that  our  faith  can  possibly  become 
a  substitute  for  our  uncleanness. 

§  in.  The  Courtesy  of  Nicodemus. — With  some 
better  appreciation,  therefore,  I  trust,  of  the  character 
of  Nicodemus,  than  that  which  the  injustice  of  men  has 
been  wont  to  exhibit,  let  us,  with  the  unprejudiced  eye 
that  I  have  desired,  proceed  with  the  consideration  of 
his  interview  with  Jesus.  We  read:  "The  same  came 
unto  Him  by  night,  and  said  to  Him,  Rabbi,  we  know 
that  thou  art  a  Teacher  come  from  God:  for  no  man 
can  do  these  proof-signs  that  thou  doest,  except  God 
be  with  him."  In  thus,  at  the  start,  giving  unto  Jesus 
an  authoritative  title  which  was  held  in  especial  honour 
among  his  nation,  we  discern  the  courtesy  which  dis- 
tinguished Nicodemus.  Not  one  of  the  Pharisees, 
except  him,  is  recorded  as  having  ever  addressed  Jesus 
by  this  title.  And  yet  he  says,  "Rabbi,  we  know  that 
thou  art  a  Teacher  come  from  God."  That  is  to  say, 
there  were  others,  notwithstanding,  among  the  upper 
classes,  who  recognised  the  divine  authority  of  Jesus 
as  a  Teacher,  and  who  doubtless,  therefore,  were  accus- 
tomed to  ascribe  to  Him  among  themselves  the  title 

1  Matt.  12:32. 

2  Rev.  21 :  13,  25.  "God  is  no  respecter  of  persons:  but  in  every 
nation  he  that  feareth  Him,  and  worketh  righteousness,  is  acceptable 
to  Him.!'     Acts  10:  34,  35. 

»  The  literal  Greek.  *  Rev.  21:27. 

is 


226    The  Foundation  and  the  Superstructure 


of  "Rabbi."  And  since  Nicodemus  was  thus  positive 
of  the  divine  authority  of  Jesus  as  a  Teacher,  be- 
cause of  the  supernatural  proof-signs,  he  was  of  course 
fully  prepared  to  admit  also  whatever  Jesus  should 
teach.  This  was  a  great  step  gained,  and  put  him  at 
once  in  an  humble,  deferential,  and  receptive  attitude 
before  our  Lord  throughout  the  interview,  and  eager  to 
understand  and  have  thoroughly  explained  all  that 
Jesus  should  say.  In  other  words,  he  was  an  ideal 
seeker  after  truth,  and  just  the  one  that  is  favoured,  or, 
more  strictly,  rewarded,  of  God.  Moreover,  the  manner 
of  this  introductory  admission  that  Jesus  was  a  Teacher 
specially  sent  from  God,  and  had  the  proof-signs  of 
the  fact,  carried  with  it  the  implication  that  He  might 
be  something  more,  and  was  evidently  a  sort  of  tenta- 
tive question  put  to  ascertain  what  that  something 
more  might  be.  As  though  he  had  said,  We  know 
thus  much  at  least  of  thy  most  extraordinary,  super- 
natural character,  but  how  much  more  thou  art  we 
know  not;  and  it  is  expressly  to  learn  who  thou  really 
art,  and  for  what  great  purpose  thou  art  come  from 
God  to  men,  and  what  are  thy  divine  claims  upon  us, 
that  I  am  here; — even  in  the  quietude  of  the  night, 
when  there  are  no  distractions  to  prevent  my  gaining 
the  fuller  and  clearer  explanation. 

§  112.  Nicodemus  Inspired  with  Wonder. — Thus 
far  then  the  narrative  shows  that  the  wonderful 
proof-signs  of  a  divinely  authorised  mission  which 
Jesus  was  exhibiting  had  confessedly  aroused  the  old 
man  's  expectant  wonder ;  and  that  expectant  wonder 
must  beyond  question  1  have  been  emphasised  by 
the    most    extraordinary    proclamations    concerning 

1  John  i:  19.     Matt.  3:  7. 


Nicodemus  Inspired  with  Wonder     227 


Jesus  of  John  the  Baptist,  whose  character  as  a  great 
national  prophet  had  been  generally  recognised.  For 
while  all  classes  were  paying  the  most  profound 
attention  and  reverence  to  John  as  a  veritable  mes- 
senger from  God,  and  were  rilled  with  admiration  of 
his  saintly,  austere,  and  unselfish  character,  he  had 
astonished  them  by  pointing  out  Jesus  as  by  far  the 
more  lofty  Being,  whose  very  shoe's  latchet  he  him- 
self was  unworthy  so  much  as  to  unloose;  and  by 
declaring  that  as  His  mere  forerunner,  sent  for  the 
purpose,  he  was  pointing  Him  out;  that,  indeed,  all 
the  daily  sacrifices  in  the  temple  for  hundreds  of  years 
pointed  to  Him ;  for  that  in  Him  they  beheld  the  true 
"Lamb  of  God  which  taketh  away  the  sin  of  the 
world  " ;  and  that  he,  John,  had  seen  the  spirit  descend- 
ing upon  Him  like  a  dove,  and  knew,  by  previous 
intimation  from  God,  that  He  was  the  One  who  bap- 
tiseth  not  with  water,  like  himself,  but  with  the  Holy 
Ghost,  and  with  fire;  hence  that  to  Him  belonged 
the  fan  which  was  purging  the  chaff  from  the  wheat,1 
and  to  Him  also  the  wheat  itself;  and  that  His  was 
the  heavenly  garner  into  which  His  wheat  when 
purged  should  be  gathered;  and  that  He  also  was 
the  thorough  Consumer  of  the  chaff  which  would  be 
separated  therefrom;  and  that  the  fire  in  which  He 
did  this  was  unquenchable.  Plainly,  therefore,  to 
thinkers  like  Nicodemus  John  had  proclaimed  that 
Jesus  was  one  and  the  same  with  God  Himself,  and  the 
great  Judge  of  all  the  earth;  and  John  had  even  said 
also  in  express  words,  that  could  be  understood  of  all, 
that  He  was  the  long-expected  Messiah,  yea,  the  Son 
of   God  ! 2     All  these   veritable   announcements,   and 

'  I.  e.,  the  old  man  from  the  new. 

s  John  1 :  19-34.     So  Matt.  3  chap.     Mk.  1:1-11.     Luke  3:  2-18. 


228    The  Foundation  and  the  Superstructure 


doubtless  many  less  authentic  reports,  were  circulating ; 
and  these,  along  with  the  common  expectation  at  the 
time  of  the  coming  of  the  Messiah,  were  well  calcu- 
lated to  gladden  the  heart  of  the  noble  Nicodemus  with 
wonderful  anticipations,  which  even  the  recognition 
of  Jesus  as  a  Teacher  come  from  God,  or  as  being  like 
one  of  the  old  prophets,  did  not  evidently  satisfy. 

§  113.  Purpose  of  Parabolic  Form  of  Teaching. 
— Jesus  perceived  of  course  the  earnestness  of  the 
request  made  of  Him  by  the  anxious  old  man  as  to 
the  true  nature  of  His  divine  mission,  and  rewarded 
it  with  a  direct  answer;  but,  because  of  those  around, 
the  answer  was  couched  in  such  parabolic  form  that 
even  the  educated  intellect  of  the  talented  Nicodemus 
was  not  equal  to  its  comprehension.  "Jesus  answered 
and  said  unto  him,  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  again  (or,  anew,  or,  from  above; 
for  the  Greek  word  has  all  these  senses,  and  preferably 
the  last),  he  cannot  see  the  kingdom  of  God."  It  is 
not  wonderful  that  Nicodemus  did  not  understand; 
for  the  ablest  Christians  are  not  agreed  as  to  the  mean- 
ing to  this  day . 1  Some  of  them  suppose  that  Jesus  tells 
us  of  the  necessity  of  conversion  or  of  a  change  of 
heart ;  as  though  to  give  a  mere  message,  which,  too, 
everybody  already  knew,  was  a  sufficient  reason  for 
the  divine  errand  of  Jesus,  and  of  the  wondrous  proof- 
signs  and  attendant  circumstances  thereof  !  Indeed, 
those  also  who  deny  the  atonement  are  very  fond  of 
talking  in  some  such  simple  manner,  and  would  even, 
as  an  actual  fact,  make  of  Jesus  a  mere  ethical  teacher! 

1  Nay,  they  do  not  even  understand  that  Nicodemus  had  asked 
a  question,  and  that  Jesus  was  making  answer  thereto;  and 
are  puzzled  why  the  writer  of  the  Gospel  should  say,  "Jesus 
answered. " 


Purpose  of  Parabolic  Form  of  Teaching   229 

But,  as  St.  Paul  declares, 1  even  the  pagans  knew  the 
necessity  of  loving  and  obeying  the  righteous  God 
just  as  well  as  we;  and  it  certainly  did  not  need  the 
Son  of  God  to  descend  from  heaven  to  tell  us  only 
that.  All  the  old  prophets  had  said  it  again  and  again. 
And  it  must  not  be  forgotten  that  the  object  of  the 
remark  of  Nicodemus  was  to  learn  the  special  mission 
of  Jesus  from  God; — that  is,  whether  He  was  simply 
a  Teacher,  like  as  were  the  old  prophets,  or  (as  the 
inquirer  seems  to  have  believed)  something  more; — 
and  that  it  was  this  particular  desire  of  His  inter- 
viewer which  Jesus  was  answering.  Surely  the  special 
mission  of  Him  who  came  to  take  away  the  sin  of  the 
world,  and  thus  redeem  it  from  Death  and  justify 
it  unto  Life,  was  not  merely  to  tell  men  that  they 
must  be  converted,  or,  in  general,  to  be  a  Teacher! 
If  such  only  constituted  the  special  reason  of  His 
coming,  why  not,  pray,  have  sent  again  a  prophet? 
Or,  in  particular,  why  did  not  the  mission  of  John  the 
Baptist  suffice?  for  he,  indeed,  was  preaching  repent- 
ance at  the  very  time.  And,  verily,  in  order  to  mani- 
fest with  all  plainness  the  necessity  of  repentance, 
and  that  the  coming  of  the  Messiah,  bringing  the 
Salvation  of  sinners  from  Death,  was  not  a  Salvation 
from  Judgment,  John  was  solemnly  declaring  that, 
even  though  Jesus  should  become  thus  the  Giver  of 
Life,  He  would  notwithstanding  surely  put  the  axe 
to  the  very  root  of  the  trees,  and  would  burn  the  chaff 
of  wickedness 2  out  of  men  with  unquenchable  fire ;  that 
instead  therefore  of  looking  for  His  coming  in  the  easy, 
self-seeking,  and  self-contented  manner  that  they  were 
doing,  as  though  they  had  nothing  to  fear  from  His  Ad- 

1  Rom.  1 :  18-20. 

2  "The  old  man,"  or  sinfulness,  or  the  unpardonable  sin. 


230    The  Foundation  and  the  Superstructure 


vent,  but  everything  to  make  them  happy,  they  should 
rather  be  fleeing  from  the  wrath  to  come,  and  bringing 
forth  fruits  meet  for  repentance;  and  that  that  was 
the  only  proper  way  to  prepare  for  the  coming  of  the 
Lord,  and  of  the  unpardoning  Holy  Spirit  whom  He 
should  send  to  them;  in  short,  that  they  must  realise 
His  coming  not  to  be  to  send  peace  to  them,  not  even 
the  peace  of  death,  but  a  sword!  Thus  the  teaching 
of  John  was,  that  in  the  place  of  the  Death  from 
which  Jesus  was  to  deliver  men,  there  would  be  sub- 
stituted a  Second  sort  of  Death,  or  the  strictest  pos- 
sible seonic  judgment  according  to  their  respective 
deeds;  and  that  to  indicate  all  this,  he,  John,  was 
baptising  them  with  material,  cleansing  water;  thus 
making  baptism  by  water  the  warning  sign  that  the 
Messiah's  awful  personal  baptising  would  not  be  a 
merely  symbolic  sign,  like  the  human  ceremony  that 
the  forerunner  was  performing,  but  would  be,  verily, 
along  with  the  Gift  of  Life,  a  full  judgment  upon  all 
sin  and  upon  every  sinner,  even  with  the  Holy  Ghost 
and  with  fire. 

§  114.  John's  Conception  of  Christ's  Mission. — 
Evidently  John  made  a  wide  distinction  between  his 
own  mission  to  bring  sinners  to  repentance  and  con- 
version, and  that  of  Jesus.  For  not  only  in  express 
terms  did  he  point  Jesus  out  as  the  Messiah  and  the 
Son  of  God,  but  he  also  represented  His  mission  as 
so  supernatural,  exclusive,  and  important,  that  it 
even  of  itself  necessitated  no  less  than  the  awful, 
incomprehensible  descent  of  the  Son  of  God  from 
His  throne  in  Heaven.  No  suggestion  of  giving  em- 
phasis to  so  plain  a  duty  as  that  of  conversion  is 
enough  to  account   for  such  a   superhuman   mission 


John's  Conception  of  Christ's  Mission     231 


in   the   slightest   degree;    and   to    represent  Jesus  as 
answering  Nicodemus  that  that  was  the  object  of  His 
mission,   when   He  really  came  to  give  Life  to  the 
world,  is  utterly  unworthy  of  the  occasion.     What, 
indeed,  had  John  and  the  old  prophets  left  unsaid,  to 
bring  the  necessity  of  repentance  home  to  us?    And 
are  not  even  the  heathen,  who  have  received  no  such 
emphatic  messages,  said,  nevertheless,  to  know  well 
this  necessity,  and  in  their  evil  deeds  therefore  to  be 
inexcusable?  *      Nay,    are   not    our   daily   judgments 
all  the  time  giving  the  matter  tremendous  emphasis, 
making  the  whole  world  inexcusable?     And  is  not  the 
very  attempt  to  substitute  the  faith  of  sinners  for  the 
deeds  of  the  righteous  believer,  as  men  so  glibly  do, 
daring    audacity  before    the  God,  the    unchangeable 
God,  who  keeps  incessantly  sending  His  judgments, 
notwithstanding  the   faith;    and,   too,   upon   the   so- 
called  believers  and  the  unbelievers  just  alike  ?  Surely, 
if  greater  emphasis  were  all  that  was  required,  it  could 
have  been   given   in   some  awful,   supernatural,   uni- 
versally striking  manner,  rather  than  by  the  appear- 
ance of  the  Son  of  God  as  a  man,  and  a  poverty  stricken 
man  at  that !    No !  the  mission  of  the  Son  of  God  was 
not  to  be  a  mere  ethical  Teacher;    and  from  what 
little  even  Nicodemus  knew  of  Jesus,  he  had  too  much 
sense  than  so  to  think.     And  observe:    our  Lord  was 
speaking  of  the  necessity  of  a  new  birth  on  the  part  of 
men,   or  of   something  which   Nicodemus  truly   said 
was  out  of  man's  power  to  obtain;    and  Jesus  was 
telling  of  this  necessity  in  answer  to  the  old  man's 
inquiry  as  to  the  purpose  of  His  divine  mission.    The 
inference  therefore  is,  that  He  had  come  to  do  for  men 
what  they  could  not  possibly  do  for  themselves;  for 

1  Rom.   1 :  20. 


232    The  Foundation  and  the  Superstructure 


a  new  birth  means  of  course  an  entrance  into  a  new 
Life ;  so  that  even  if  Jesus  had  not  thereafter  expressly 
declared  His  mission  to  be  to  give  Life  to  the  perish- 
ing world,  we  might  properly  infer  that  such  was  the 
meaning  of  His  declaration  of  the  necessity  of  a  new 
birth  to  man. 

§115.  Baptism  and  New  Birth. — But  others  again 
suppose  that  our  Lord  was  speaking  of  a  regeneration 
by  baptism;  those,  namely,  who  are  specially  given  to 
attaching  superior  importance  to  the  visible,  and  to 
outward,  material  things  in  religion,  and  who  are  not 
content  to  regard  the  divinely  appointed  sacraments 
both  as  outward  signs  and  memorials  of  that  which 
has  been  done  for  man  by  the  free  gift  or  Grace  of  God, 
and  also,  when  faithfully  followed  up,  as  means  of 
special,  non -compelling  grace  or  help  to  the  recipient. 
Their  view  of  our  Lord's  words,  however,  is  even  more 
untenable  than  is  the  other;  and  not  only  because  it 
is  not  large  enough  in  its  scope,  or  not  a  sufficient  re- 
cognition of  the  great  work  of  Him  who  is  "the  Life 
of  the  world,"  or  the  Redeemer  of  all  men  from  Death, 
and  whose  great  and  special  mission  from  God  was 
by  no  means  merely  to  give  Life  to  the  baptised ;  but 
because  there  are  the  same  reasons  against  their  view 
as  against  the  other;  and  because  also  it  would  repre- 
sent our  Lord  as  doing  a  very  foolish  and  unjust  thing. 
It  would  make  Him  directly  afterwards  to  remonstrate 
with,  if  not  reprove,  Nicodemus  for  not  understanding 
Him,  when  more  fully  He  repeats  His  declaration,  at 
a  time  when,  if  He  had  really  spoken  of  baptism, 
and  the  necessity  of  a  new  birth  thereby,  not  a  man 
on  earth  could  possibly  have  understood  Him,  no,  nor 
in  all  likelihood,  even  an  angel  in  heaven.     For  that 


Baptism  and  New  Birth  233 


matter  no  one  can  possibly  understand  the  necessity 
of  a  new  birth  by  a  sacrament  any  more  at  this  day 
than  in  the  time  of  Nicodemus;  however  much,  inde- 
pendently of  sacraments,  we  may  readily  perceive 
the  necessity  itself  of  our  new  birth  into  Life,  after  all 
Life  had  been  forfeited  by  sin,  and  we  were  as  though 
dead  under  the  normal  operation  of  the  law  of  God. 
The  bare  necessity  is  easily  perceived.  And  we  can 
perceive  also  that  the  new  birth  must  be  effected, 
first,  by  the  washing  away  of  the  sin,  and  the  conse- 
quent removal  of  its  penalty,  and  next,  by  a  re-creation 
into  Life,  through  the  agency  of  the  Spirit  of  God 
as  the  great  and  only  Life-Giver.  And  Nicodemus, 
"the  teacher  of  Israel,"  who  knew  full  well  the  wages 
of  sin,  could  have  understood  this  much  as  well  as  we, 
and  should,  indeed,  have  done  so.  And  in  fact,  in 
accord  with  all  this  Jesus  tells  Nicodemus  at  once, 
"Verily,  verily,  I  say  unto  thee,  We  are  speaking  of 
what  we  know,  and  testifying  of  what  we  have 
seen."  But  was  it  reasonable  to  have  expected  of 
him  to  understand  regeneration  by  baptism  f  Was 
that  what  he  had  known  and  seen?  Do,  pray, 
let  us  use  our  common  sense  in  this  matter.  Surely, 
whether  regeneration  by  baptism  be  a  truth  or  a 
falsehood,  at  all  events  Nicodemus,  even  more  than 
ourselves,  is  blameless  for  not  understanding  its 
necessity,  when  we  also  to  this  day  do  not.  For 
remember,  at  the  time,  Jesus  had  not  yet  fulfilled 
His  divine  mission,  and  the  important  Christian 
sacrament  of  baptism,  which  was  to  become  typical 
of  His  death  and  resurrection,  and  of  His  washing 
away  in  His  blood  the  sins  of  the  world,  had  not 
yet  been  instituted,  and  of  it  nobody  had  even 
heard. 


234    The  Foundation  and  the  Superstructure 


§  116.  Baptism  before  the  Resurrection. — The 
only  baptism  which  at  that  time  was  in  use  was  the 
baptism  unto  repentance ; i  a  baptism  which  by  the  de- 
scending dove  made  manifest  the  Person  of  Christ ; 2 
which  also  indicated  or  set  forth  the  necessity  of  the 
works  of  men,  or  of  conversion,  and  was  preparatory 
to  the  public  Advent  of  Christ;  and  which,  therefore, 
because  it  told  of  that  covenant  of  the  law  which  He 
alone  was  to  keep,  and  of  which,  accordingly,  He  assumed 
the  obligations,  nevertheless,  with  that  supernatural 
consistency  which  pertains  to  all  that  Jesus  did,  He 
never  personally  administered.  It  was  a  baptism, 
indeed,  which,  apart  from  Christ,  told  of  Death;  and 
even  with  Him,  as  we  have  seen,  of  the  Second  Death. 
But  the  baptism  which  told  of  Life  could  only  be 
properly  instituted  after  Jesus  had  died  and  risen  from 
the  dead,  and  when  the  Gates  of  Heaven  were  about 
to  open  to  receive  Him  as  Death's  great  and  only  pos- 
sible Conqueror.3  The  delay  in  its  institution  until 
after  the  resurrection  was  all-important,  in  truth ;  that 
so  thereafter  the  sacrament  might  become  a  perpetual 
sign,  first,  that  the  Gates  of  Hades  have  been  broken 
for  all  the  great  congregation  of  the  dead,  and  that 
those  Gates  should  be  no  more  all-prevailing;4  and, 
next,  that  the  Gates  of  Heaven  also,  after  receiving 
Jesus  as  the  first- fruit  from  the  dead,  should  continue 
thenceforth  always  open  in  every  direction,  to  gather 
in  the  mighty  harvest  of  the  redeemed  which  should 
follow,5  as  fast  as  from  time  to  time,  under  the  power 


«  Matt.  3:  33.  2  John  1:  31-34. 

3  For  the  Gates  of  Hades  must  first  lose  their  prevailing  power, 
before  the  Gates  of  Heaven  could  be  open  to  men,  and  the  Messiah's 
Work  be  accomplished. 

*  Matt.    16:   18.  5  Rev.  21:  13,  24-27.     Is.  43:  1-7. 


Baptism  before  the  Resurrection       235 


of  binding  and  loosing  given  to  the  redeemed  them- 
selves, !  perfection  in  each  individual  case  should  be  ob- 
tained. A  third  all-important  reason  will  be  given  in 
the  next  section.  That  accordingly  Jesus  Himself  never 
baptised  with  water 2  evinces  (in  thus  carefully  refrain- 
ing from  imposing  upon  others  a  ceremony,  which  before 
the  resurrection  was  only  symbolic  of  the  covenant 
of  the  law)  that  it  was  not  His  special  mission  to 
preach  repentance  and  the  necessity  of  a  new  or  con- 
verted heart,  or  in  any  wise  to  be  a  Teacher ;  although, 
of  course,  as  was  meet  in  Him  who  came  to  honour 
the  law,3  He  was  particularly  careful,  on  the  one  hand, 
to  declare  the  awful  need  for  men  to  repent  and  turn 
unto  God,  and  on  the  other,  as  their  Representative, 
undertaking  to  fulfil  the  law  in  their  stead,  was  Himself 
baptised.  In  submitting  to  baptism,  therefore,  al- 
though He  thus  made  Himself  a  Teacher  by  example, 
nevertheless,  like  others  who  were  baptised,  His  pri- 
mary idea  was  in  His  own  Person  to  fulfil  to  perfection 
the  law  of  righteousness.4  And  in  His  case  He  was 
specially  doing  this  in  the  stead  and  on  the  behalf 
of  all  men,  as  an  essential  part  of  that  necessary  work 
of  universal  redemption  and  justification  which  re- 
quired the  law  to  be  fulfilled  both  as  to  its  righteous- 
ness and  its  penalty ;  and  which  demanded,  therefore, 

1  That  is,  including,  in  respect  of  one  another,  of  hindering  and 
aiding.  How  little  many  dream,  that  the  power  thus  given  to 
Peter  was  representative  of  what  has  been  given  to  each  one,  even 
the  humblest  soul;  and  yet,  only  two  chapters  after  (Matt.  18),  it 
is  explicitly  shown,  and  shown  to  be  for  the  benefit  of  one  another. 
And  it  is  a  fearful  responsibility,  moreover,  as  illustrated  by  the 
parable  of  the  unforgiving  creditor  in  connection  therewith. 

2  John  4:2. 

3  Is.  42:  21.  "  It  pleased  the  Lord,  for  His  righteousness'  sake, 
to  magnify  the  law,  and  make  it  honourable  "  (r.  v.) 

4  Matt.  3  :  13-17. 


236    The  Foundation  and  the  Superstructure 


on  the  part  of  the  great  Substitute  for  sinful  man,  a 
perfect  Life,  quite  as  much  as  a  penal  Death. 

§117.     Baptism  after  the  Resurrection. — There 
is  a  third  all-important  reason  why  the  institution  of 
baptism  should  have  been  deferred  until  after  the  re- 
demption and  justification  of  men  had  been  procured. 
For  baptism  had  always  been  the  symbol  of  a  covenant 
of  repentance,  denoting  the  duty  of  men  to  be  perfect 
or   clean.     Its  institution   accordingly   by   our   Lord 
after  His  resurrection,  and  His  own  work  was  done, 
was  an  explicit  declaration  to  men  that,  although  they 
were  redeemed  and  justified,  they  were  in  no  wise 
absolved  from  the  duty  of  obedience  to  the  whole 
moral  law,  but  were  expressly  to  undertake  to  keep  that 
law,  and  in  the  full  belief  that  they  would  be  judged 
by  Himself  according  to  their  deeds.     Thus  by  the 
administration  of  the  sacrament  to  each  one  of  us  in 
turn  we  are,  as  it  were,  personally  told  by  Himself, 
that  He  did  not  die  to  take  away  our  Sinfulness  by  any 
compulsory,   so-called   Grace,   and  that  for  any  such 
removal  thereof  there  can  for  ever  be  no  sacrifice;  but 
that  it  remains  for  each  individual  in  all  future  time 
to  work  out  his  own  salvation  therefrom,  and  to  fear 
and  tremble  before  an  unpardoning  God  in  respect 
thereof,  until  he  shall  have  attained  to  that  perfect 
love  which  keeps  all  the  commandments  of  God,  and, 
so   keeping,    has   no   longer   cause    for   fear.     Hence 
baptism,   as   instituted   after   the   resurrection,    sym- 
bolises all  three  salvations,  but  in    different   fashion. 
First,  it  is  given  to  us  as  a  sign  that  the  mortal  taint  of 
sin  has  been,  verily,  already  washed  away  by  the  blood 
of  Jesus,  and  the  Gates  of  Hades  burst  open  by  His 
resurrection;  or  that  all  men  have  been  by  Him,  and 


Baptism  after  the  Resurrection        237 


by  Him  only,  saved  from  Death.  And  next,  in  view 
of  its  previous  significance,  and  being  thus  given  to  us 
subsequent  to  His  own  great  work,  it  is  made  the  further 
sign,  that  the  work  of  Christ  has  not  obviated  the  neces- 
sity for  man  to  attain  unto  perfection  by  his  own  works ; 
or  that  the  Sinfulness,  under  which  we  still  labour,  has 
of  course  not  been  done  away  by  our  Lord,  but  remains 
as  unpardonable  as  ever;  and,  in  consequence,  that  our 
Salvation  therefrom  depends  upon  ourselves.  That 
is  to  say,  baptism  is  a  sign  that  the  blood  of  Jesus 
Christ  cleanseth  from  all  sin ;  and  that  from  the  mortal 
taint  this  has  already  been  done  as  an  act  of  Grace, 
without  the  works  of  man ;  and  that  in  all  other  respects 
it  is  done  upon  true  and  perfect  repentance ;  so  that 
there  is  no  longer  the  old,  abolished  Death  for  any  sin 
whatever,  unpardonable  or  otherwise,  but  in  its  place, 
for  unpardonable  sin,  the  Second  Death  of  Judgment 
according  to  deeds.  Finally,  baptism,  being  our  Lord's 
last  visible  legacy  to  us,  previously  to  becoming  the 
Leader  of  His  innumerable  host  into  heaven,  is  thus 
made  in  the  third  place  a  sign  that  the  Gates  of  Heaven 
also  have  been  opened,  or  a  sign  of  our  immediate 
Salvation  from  Suffering,  so  soon  as  the  Salvation  from 
Sinfulness  shall  have  been  effected.  It  is  easy  to  be 
seen,  that  an  earlier  institution  by  our  Lord  of  Christian 
baptism  would  have  thrown  all  this  into  confusion, 
and  robbed  the  sacrament  of  its  threefold  significance ; 
and  the  more  so,  if  our  Lord  had  personally  baptised. 
For  should  we  then  have  seen  so  clearly,  first,  what  is 
intimated  by  that  careful  refraining  from  baptising; i 
or,  next,  in  the  sacrament,  as  instituted  after  atone- 
ment for  men  had  been  made,  what  He  has  done  on  the 

1  To  wit,  that  it  was  His  works,  and  not  ours,  which  should 
recover  from  Death. 


238    The  Foundation  and  the  Superstructure 


one  hand,  and  on  the  other  what  is  required  of  ourselves ; 
or,  thirdly,  how  that  for  Sinfulness,  notwithstanding 
His  atoning  Sacrifice,  even  as  our  daily  experience  of 
His  subsequent  Coming  in  Judgment  is  continually 
showing,  there  is  no  pardon  ?  And  who  does  not  see, 
that  in  this  matter  of  judgment  upon  the  sinful,  it 
makes  no  difference  how  much  we  think  or  call  our- 
selves believers?  Rather,  judgment  seems  to  begin, 
as  it  were,  at  the  house  of  God,  and  the  believers  among 
sinful  men  to  experience  it  even  more  heavily  than  the 
coarser  natures  around  them.  But  if  so,  in  view  of  the 
irrespective  nature  of  the  justice  of  God,  as  thus  in- 
exorably manifested,  what  at  last  must  be  the  terrors 
of  the  future  for  those  who  persist  in  their  Sinfulness? 1 

§  118.  Place  of  Baptism  in  the  Christian  Sys- 
tem.— In  reserving,  then,  the  institution  of  Christian 
baptism  by  our  Lord  until  after  His  redeeming  work 
was  completed,  His  evident  purpose  was  to  show  the 
proper  place  of  baptism  by  water  in  the  Christian  sys- 
tem to  be  after  men  had  been  first  made  alive, — that  is, 
regenerated, — by  Himself;  that  is  to  say,  in  the  order 
of  time,  after  He  Himself  had  duly  fulfilled  for  us  the 
law  of  righteousness,  and  made  His  great  sacrifice  and 
propitiation  for  sin,  and  thus  first  Himself  restored  all 
men  to  Life  by  taking  away  the  normal  penalty  of  sin ; — 
in  short,  after  He  had  abolished  Death,  and  thereby 
caused  the  whole  world  to  be  born  again  into  a  new  Life, 
and  purchased  for  them  the  Gift  of  the  Spirit ;  that  thus, 
as  real,  living,  moral  beings,  they  might  indeed  be 
capacitated  to  repent,  believe,  and  be  baptised.  It  is 
the  marvellous  harmony  of  the  Bible  in  all  its  minute, 
complicated,  and  desultory  details,  which  demonstrates 

1  1  Pet.  4:  12-19. 


Place  of  Baptism  in  Christian  System     239 

its  testimony  to  be  supernatural.  And  so,  with  the 
same  undeviating,  superhuman  harmony,  because  to 
all  Life  was  given,  not  only  did  Jesus  thus  reserve  the 
institution  of  baptism  until  for  all  the  Life  was  gained, 
but  then  also,  most  consistently,  He  commanded  its 
suggestive  administration  to  all  the  redeemed;  that 
unto  all  it  might  tell  of  the  special  Work  and  Grace 
of  God  in  Christ,  unassisted  meritoriously  by  men.1 
And  how  beautifully  and  unmistakably  it  tells  of  this, 
when  administered  as  a  manifest  Work  of  Grace  to  the 
helpless  infant!  And  yet,  for  the  very  reason  that  it 
tells  of  the  Work  of  Christ,  it  is  properly  denied  to  those 
of  responsible  years  who  do  not  believe  in  Him  and  His 
Work,  and  who  will  not  undertake  to  rear  their  own 
Superstructure  of  Works  upon  the  Foundation  by  Him 
laid.  For  the  Christian  system  requires  faith  and 
sincerity  of  all  things,  and  will  not  suffer  any  trifling 
with  its  sacred  truths ;  or  that  its  solemn  ceremonies 
should  be  used  superstitiously  as  heathen  talismans ; — 
that  is,  as  though  they  themselves  had  a  compulsory 
power,  virtue,  or  efficacy,  independently  of  the  will 
of  the  recipient.2  Apart,  however,  from  requiring  due 
earnestness  and  reverence  in  the  administration  of  the 

1  I  take  occasion  here  to  say,  that  in  Heb.  9 :  14  we  should  render 
"apart  from  dead  works" — "how  much  more  shall  the  blood  of 
Christ  .  .  .  cleanse  your  conscience  {i.  e.,  justify  you,  make  you 
righteous),  apart  from  dead  works,  to  serve  the  living  God."  See 
1  Pet.  3:  ax. 

2  How  natural  is  such  superstition  is  shown  by  the  Faith-curists 
or  "  Christian  Science"  people  of  our  own  day,  who  have  a  book 
by  the  mere  reading  of  which  they  declare  men  without  faith  may 
be  physically  healed!  We  can  hardly  look  for  consistency,  how- 
ever, among  those  who  spurn  remedies  for  the  renewal  of  health 
to  the  diseased  natural  body,  merely  because  the  remedies  belong 
to  the  kingdom  of  nature,  and  yet  daily  eat  and  drink  the  nutriment 
of  nature's  providing,  to  preserve  that  body  in  health  and  vigour! 


240    The  Foundation  and  the  Superstructure 


divinely  appointed  sacrament,  it  would  never  do  to 
vitiate  or  obscure  the  great  Life-giving  Work  of  Christ 
by  causing  a  baptism  by  or  of  men  to  become  the  regen- 
erating instrument  which  must  be  superadded  to  His 
Work  to  make  it  complete  and  effectual,  and  thus  to 
give  Life  to  themselves !  Indeed,  so  far  as  the  sacred 
record  shows,  and  moreover  implies,  the  first  apostles 
of  our  Lord  1  never  received  Christian  baptism; 2  and 
yet,  will  any  one  say,  of  the  eleven  at  least,  that  in  the 
true,  scriptural  sense  they  were  not  regenerated  or 
"born  again"?  It  is  enough  that  the  institution  of 
Christian  baptism  after  the  great  work  of  regenerating 
the  human  race  had  been  already  effected,  should 
proclaim  to  all  in  that  regard  the  completeness  of  the 
Work  of  Jesus  in  washing  away  with  His  blood  alone  the 

J  I  refer,  of  course,  to  the  twelve,  or  not  to  St.  Paul. 

a  Surely  a  record  of  the  apostles'  baptism  after  its  institution 
would  have  been  emphatically  given,  if  the  sacrament  had  been 
intended  to  have  a  necessary  regenerating  efficacy  to  give  com- 
pleteness to  the  work  of  Christ.  Although  their  baptism  would 
not  of  itself  have  proved  such  regenerating  efficacy,  still,  in  view 
of  the  vital  necessity,  if  it  really  existed,  the  fact  that  they  were 
not  baptised,  or  that  we  have  no  record  of  their  baptism,  serves 
to  show  very  strongly  that  the  sacrament  was  not  regarded  by 
them  as  at  all  creative,  but  illustrative.  Unlike  others,  they  were 
the  direct  recipients  of  the  command  to  baptise,  but  not  to  be 
baptised;  and  that  they  were  not,  or  that  the  world  was  given  no 
record  of  their  baptism,  points  to  the  divine  wisdom  by  which 
they  were  guided,  to  do  nothing  which  might  turn  the  attention 
of  men  from  the  sufficiency  of  the  Work  of  Christ;  which  was  one 
of  the  main  things  intended  to  be  set  forth  by  the  sacrament. 
They  baptised  to  teach  others,  but  to  them  the  teaching  was  un- 
necessary, and  would  have  been  undignified  formality;  but  to  their 
converts,  and  to  all  subsequent  generations,  the  duty  is  of  universal 
obligation;  and  the  existence  of  the  sacrament  in  unbroken  con- 
tinuity through  the  ages  assures  each  recipient,  as  it  were,  by  the 
lips  of  Christ  Himself,  of  the  regeneration  of  the  world,  and  of  the 
other  facts  set  forth  in  the  sacrament ;— in  particular,  that  He 
will  be  with  us  and  in  us  to  the  end  of  our  "aeon.  " 


Ignorance  of  Nicodemus  241 


sin  of  the  world,  or  both  of  the  baptised  and  the  un- 
baptised;  the  sacrament  thus  becoming  His  continual 
reminder  of  the  removal  from  all  men  alike  of  the 
penalty  of  Death,  and  of  their  common  restoration  to 
Life ;  or  that  already  in  fact  they  have  been  ' '  born 
again. "  And  as  thus  given  to  us  after  the  new  birth, 
how  clearly  does  its  essential  covenant  of  repentance 
further  declare,  that  the  necessity  for  the  works  of 
men  to  recover  them  from  Sinfulness  has  not  been  in 
the  least  done  away  with,  but  rather  is  emphasised 
by  that  new  birth.  For  after  the  Work  of  Jesus  was 
done,  what  else  could  His  subsequent  institution  of  such 
a  ceremony  indicate,  than  the  necessity,  in  order  to 
perfect  men,  for  their  works  to  be  superimposed  upon 
His  own,  now  that  they  have  been  endowed  by  Him 
with  Life,  and  the  consequent  capacity  to  do  spiritual 
work;  or  that  in  no  sense  did  He  come  to  abolish  the 
law  or  the  prophets,  but  to  have  them  fulfilled  both  by 
Himself  and  also  by  men.1  And  in  accordance  with  our 
daily  experience,  He  thus  declares,  and  in  no  uncertain 
way,  that  there  is  for  all — whether  believers  or  un- 
believers— a  baptism  of  the  Holy  Ghost,  enabling  us  to 
do  good  works,  and  of  fire,  if  we  do  them  not.  Hence 
Christian  baptism,  like  that  of  John,  is  again  a  prepara- 
tion for  the  Coming  of  the  Lord  ;  but  this  time  for  His 
continual  Second  Coming,  as  the  Judge  of  all  the  earth. 

§  119.  Ignorance  of  Nicodemus  regarding  Bap- 
tism.— Since  then  baptism  was  very  properly  of  such 
late  institution,  and  Jesus  so  consistently  refrained 
from  personally  baptising,  and  since  therefore,  at  the 
time  when  our  Lord  told  Nicodemus  that  men  must 
be  born  anew,  or  from  above,  to  enter  God's  kingdom, 

1  Matt.  5:  17-20. 

16 


242    The  Foundation  and  the  Superstructure 


and,  of  course,  to  continue  to  exist  in  the  universe 
where  He  is  the  King,  neither  Nicodemus  nor  anybody 
else  had  ever  heard  of  the  sacramental  or  typical  cere- 
mony that  told  of  the  acquisition  of  the  new  birth  as 
an  already  accomplished  fact,  it  is  quite  clear  that  our 
wise  and  gracious  Master  would  not  have  remonstrated 
with  him  because  of  ignorance  of  that  which  existed 
only  in  design  in  the  Divine  Mind,  and  of  which  Nicode- 
mus could  not  possibly  have  known  anything  at  all. 
And  much  more  would  his  ignorance  have  been  blame- 
less, if  baptism  had  been  really  intended  to  become, 
when  instituted,  the  regenerating  instrumentality  which 
it  has  been  claimed  to  be.  What  on  the  plane  of  the 
natural  could  he  possibly  have  known  of  the  super- 
natural, or  indeed  of  such  sort  of  a  new  birth,  which 
was  to  be  after  a  limited  and  ceremonial  fashion,  or 
for  those  only  who  should  chance  to  receive  from  men 
an  outward  rite,  and  were  so  much  opposed  to  a  com- 
mon redemption?  We  are  told  by  St.  Peter,  that 
the  very  prophets  themselves  who  "testified  before- 
hand the  sufferings  in  relation  to  Christ,  and  the 
glories  subsequent  thereto, "  did  not,  although  diligently 
inquiring,  understand  their  own  prophecies  of  the 
coming  "Salvation"  which  should  be  finally  attained, 
and  of  the  "Grace"  which  should  open  the  way;  and 
that  into  these  things  even  angels  desire  to  look. l  And 
the  general  impression  in  our  Lord's  time  was,  we 
know,  of  a  very  different  Messiah  from  that  of  one  who 
was  to  suffer  at  all.  Indeed,  previous  to  the  interview 
under  consideration,  it  may  fairly  be  asserted,  that 
there  was  no  merely  human  being  whose  ideas  upon  the 
subject  were   correct.2     Those   of   the  Church   were, 

i  i  Pet.  i :  10-12. 

2  John  3:  12,  13.     Matt.  11:  27.     Luke  10:  22. 


Ignorance  of  Nicodemus  243 


perhaps,  most  of  all  removed  from  truth.  And  yet 
the  baptismal  view  of  the  words  in  question  would  make 
our  Lord,  upon  uttering  them,  to  insist,  that  Nicodemus 
should  know  beforehand  not  only  all  about  the  Suffer- 
ings, and  the  Salvation,  and  the  Grace,  but  even  about 
a  Sacrament  which  should  thereafter  be  divinely  in- 
stituted, and  that  it  should  be  a  necessity,  in  order  to 
effect  the  regeneration  of  those  only  to  whom  it  should 
be  duly  administered!  Much  as  I  admire  Nicodemus, 
I  do  not  consider  him  to  have  been  supernatural ;  and 
therefore  I  cannot  claim  for  him,  above  all  others,  such 
divine  penetration  and  foresight  as  his  detractors  would 
demand  of  him  by  their  sacramental  interpretation, 
and  as  was  not  possessed  by  the  old  inspired  prophets, 
nor  by  angels ! !  Nor  do  I  believe  our  Divine  Master 
to  have  been  so  unreasonable  as  to  have  required  it 
of  him.  For  even  if  it  were  true,  as  must  pursuant  to 
that  idea  be  held,  that  the  great  Work  of  Jesus  was 
not  a  finished  work,  but  required  to  be  supplemented 
by  the  mechanical  work  on  man's  part  of  baptising, 
and  thus,  most  incongruously,  men,  who  before  the 
law  are  non-existent,  have  their  share,  nevertheless, 
in  the  original  acquisition  of  Life;  and  if,  accordingly, 
Life  is  gained  only  by  the  baptised,  and  the  most 
exalted  of  messengers  was  not  truly  sent  from  God 
to  become  of  Himself  "the  Life  of  the  world";  and  if, 
therefore,  the  sending  was  not  truly  because  of  the 
love  of  God  for  all  His  creatures ;  or  was  not  what  Jesus 
Himself  explains  in  regard  to  His  mission  and,  too, 
on  this  very  occasion,  and  in  direct  answer  to  the 
questions  put  to  Him  as  to  the  meaning  of  the  new  birth ; 
still,  since  Nicodemus  could  have  known  nothing,  how- 
ever diligent  his  study  of  the  ancient  Jewish  scriptures, 

1  Eph.  3:  9,  10.      1  Pet.  1:  10-12. 


244   The  Foundation  and  the  Superstructure 


of  this  alleged  regenerating  power  of  Christian  baptism, 
how,  possibly,  could  Jesus,  the  Just  One,  whose  perfect 
righteousness  is  our  common  salvation,  and  the  veritable 
"Life  of  the  world,"  which  the  partially  administered 
sacrament  can  never  be,  have  been  so  unjust  as  to 
assert  that  Nicodemus  ought  to  have  known  before- 
hand all  about  the  uninstituted  sacrament,  even  in- 
cluding its  alleged  supernatural,  regenerating  power; 
and  because,  forsooth,  he  was  officially  "the  Teacher 
of  Israel"?  Is  not  the  supposition  absurd,  and  a 
charge  also  of  folly,  as  well  as  of  injustice,  against  our 
blessed  Lord?  Alas,  alas,  for  the  spirit  of  ecclesias- 
ticism,  which  so  persists,  to  the  injury  of  the  Church 
or  people  of  God,  in  imposing  upon  the  world  its  self- 
exalting  inventions ! 

§  1 20.  The  New  Birth. — And  yet,  on  the  occa- 
sion of  the  interview  with  Nicodemus,  it  is  plainly 
mentioned,  that  Jesus  declared  what  He  had  said 
to  be  not  at  all  about  anything  supernatural,  but 
an  "earthly  thing,"  —  that  is,  something  entirely 
within  the  compass  of  His  auditor's  natural  under- 
standing, and  which  he,  "the  Teacher  of  Israel," 
if  he  would  but  reflect,  should  certainly  know.  This 
shows  conclusively  that  our  Lord  was  not  speaking 
in  any  respect  of  the  sacramental  baptism  afterwards 
to  be  instituted  by  Him,  and  certainly  not  of  its  having 
unearthly  power ;  and  the  more  supernatural  we  assume 
the  sacrament  to  be,  the  more  conclusive  becomes  the 
showing.  And  that  Jesus  repeated  His  obscure  state- 
ment, and  with  the  same  peculiar  emphasis  as  at  the 
first,  before  proceeding  to  further  explanation,  and 
with  the  addition,  in  answer  to  the  inquiry  of  Nicode- 
mus, of  even  more  obscure  words,  to  wit,  that  the  new 


The  New  Birth  245 


birth  should  be  "of  Water  and  the  Spirit,"  or  by  some 
cleansing  and  reviving  process  from  God,  to  effect 
which,  His  visitor  should  infer,  was  His  proper  mission, 
or  the  one  which  really  had  caused  Him  to  be  sent 
from  God,  shows  also,  and  most  strongly,  that  there 
was  something  in  that  mission  which  He  did  not  as 
yet  wish  the  others  present  to  understand,  and  which 
He  preferred  at  that  time  to  communicate  only  to  the 
educated  and  thoughtful  mind  of  "the  Teacher  of 
Israel."  Our  Lord,  therefore,  was  not  intending  to 
reprove  Nicodemus,  but  was  only  politely,  but  em- 
phatically, arresting  his  attention  and  stimulating  his 
faculties;  at  the  same  time,  perhaps,  giving  some  glance 
or  gesture  in  respect  of  the  others  present,  to  intimate 
that  His  words  were  purposely  obscure,  and  by  way 
of  parable.  Had  He  been  speaking  of  a  new  birth 
through  baptism,  there  would  have  been  no  necessity 
for  this  caution,  and  no  quickening  of  the  attention 
would  have  given  the  best  mind  on  earth  the  slightest 
inkling  of  what  He  meant.  Who  even  at  this  day  can 
see  why  a  baptism  of  material  water  should  be  so 
strangely  necessary-  to  wash  away  sin,  and  cause  a  man 
to  be  "born  again,"  that  our  Saviour  should  have 
declared  it  "must  be"  so;  or  why  a  mysterious  power, 
so  obviously  supernatural,  should  be  styled  by  Him  an 
"earthly  thing"  which  one  should  be  able  to  under- 
stand? On  the  other  hand,  there  was  no  difficulty  to 
Nicodemus  to  understand  then,  nor  is  there  now  to  us, 
that  our  Lord  had  been  sent  from  God  to  give  Life  to 
the  whole  world,  which  God  loved,  notwithstanding 
its  sins;  nor  the  necessity  of  the  new  Life  to  those  who 
were  under  the  law  of  Death  by  reason  of  Sin,  nor  that 
the  new  Life  must  come  from  God  alone,  whatever  the 
manner  of  its  bestowal;  nor,  further,  that  the  manner 


246   The  Foundation  and  the  Superstructure 


must  involve  the  washing  away  of  the  Sin  which 
incurs  the  penalty,  and  the  restoration  of  the  Life  by 
the  Spirit  of  Life.  Thus  much,  at  least,  it  is  possible  to 
understand.  But  even  to  have  told  thus  much,  pre- 
maturely, to  the  then  narrow-minded  disciples  of  Jesus 
would  have  been  to  let  them  know,  while  altogether 
unprepared  for  the  knowledge,  and  while  their  carnal 
minds  were  filled  with  glowing  anticipations  of  their 
own  future  personal  grandeur  in  the  immediately 
coming  kingdom  of  their  Messianic  Prince,  that  their 
worldly  hopes  were  but  dreams;  and  although  they 
might  not  have  learned  how,  instead,  they  were  to  be 
"made  as  the  filth  of  the  world,  and  the  offscouring 
of  all  things, "  *  still  they  would  readily  perceive,  that 
the  divine  mission  of  Jesus,  as  represented  by  Him, 
would  bring  to  them  no  personal  grandeur  of  state, 
and  would  not  even  be  for  the  special  benefit  of  their 
own  nation,  but  was  for  all  men  alike.  In  truth,  even 
after  Peter  had  been  the  recipient  of  pentecostal  fire, 
it  required  the  vision  of  the  sheet  knitted  at  the  four 
corners,  and  filled  securely,  therefore,  with  all  manner 
of  legally  unclean  beasts  from  the  four  corners  of  the 
earth,  to  bring  him  into  submission  to  the  world-wide 
spirit  of  Christianity.  But  such  great  facts  as  that  the 
mission  of  Jesus  from  God  was  to  cleanse  the  whole 
earth,  and  give  Life  thereto,  and  that  God  loved  all 
men  irrespectively,  and  that  what  He  was  said  to 
cleanse  no  man  was  to  call  common  or  unclean,  whether 
circumcised  or  uncircumcised,2  were  the  very  things 
which  Jesus  was  trying  to  impart  to  His  keen-minded 

1  1  Cor.  4:  13. 

2  Acts  10:  9-48.  And  whether  baptised  or  unbaptised,  or 
believers  or  unbelievers.  In  Acts  10:  28,  35,  47,  it  is  shown  that 
men  are  cleansed  and  receive  the  Holy  Ghost  before  baptism. 


Supernatural  Idea  of  New  Birth       247 

interviewer,  without  letting  the  duller  intellects  around 
Him,  saturated  with  their  worldly  hopes,  understand 
whereof  He  was  speaking.  Even  the  styling  what 
He  had  said  "earthly  things," — so  perfectly  true  in 
the  proper  sense,  so  consequential  upon  human  works, 
and  obscure,  if  applicable  to  baptismal  regeneration, — 
would  in  their  then  worldly  condition  have  only  lent  an 
earthly  glamour  to  their  expectations,  and  obscured  to 
them  the  more  the  real  meaning  of  His  parabolic  words. 

§121.  Supernatural  Idea  of  New  Birth. — 
Moreover,  Jesus  was  about  to  answer  also  the  inquiry 
of  His  earnest  interviewer  as  to  the  special  manner 
in  which  the  necessity  of  the  new  birth  was  to  be  sup- 
plied by  Him,  namely,  by  His  perfect  life,  followed  by 
the  death  which  belonged  to  a  common  malefactor 
upon  the  shameful  cross.  This  was  truly  not  an 
earthly  matter  which  a  man  could  understand  for 
himself,  but  one  which  was  supernatural,  and  could 
only  be  revealed  to  him  from  God;  just  as  Jesus  is 
presently  to  tell  Nicodemus.  And  how  then  still 
more  it  would  have  endangered  His  cause  to  have 
His  followers  know  of  such  a  surely  coming  catastrophe ! 
how  it  would  have  scattered  them  to  the  four  winds, 
each  man  in  disgust  and  dismay  back  to  his  home 
and  calling !  Nay,  what  afterwards  was  their  amazement 
and  horror,  and  how  severely,  in  particular,  Peter 
had  to  be  rebuked,  when  at  length  the  truth  was  told 
them;  although  better  prepared  for  it  by  the  wisest 
of  instructors,  and  after  they  had  personally  seen  more 
numerous  and  greater  miracles  than  those  which  had 
attracted  the  attention  of  the  more  thoughtful  Nico- 
demus! *     And  then,  too,  for  the  disciples,  with  their 

•  Matt.  16:  21-27. 


248    The  Foundation  and  the  Superstructure 


exclusive,  Jewish  minds,  to  have  learned  in  addition; 
that  even  the  disappointing,  although  greater,  benefits 
to  accrue  from  the  unworldly  life  and  horrible  death 
of  their  Master  were  not  after  all  for  the  Jews  only, 
or  in  any  special  sense,  but  for  the  whole  world  alike ! 
We  are,  in  fact,  so  accustomed  to  revere  the  apostles 
of  our  Lord  for  their  wise,  noble,  brave,  and  liberal 
conduct  after  the  day  of  pentecostal  inspiration,  that 
we  have  no  proper,  realising  sense  of  what  it  means, 
that  God  did  purposely  choose  the  base  things  of  the 
world,  in  order  the  more  strongly  to  set  forth  His 
own  guidance  of  the  course  of  events,  and  to  show 
that  the  wise,  and  noble,  and  brave,  and  liberal  deeds 
of  these  honest  and  sincere,  but  illiterate,  timid,  and 
at  the  first  narrow-minded  and  worldly  hearted  fol- 
lowers of  Jesus,  by  Him  selected  to  become  His  wit- 
nesses to  men,  were  truly  upon  a  supernatural  plane.  * 

§  122.  Nicodemus  Has  Confidence  in  Jesus. — 
But  while  our  Lord's  own  disciples  were  thus  for  a 
time  necessarily  kept  in  the  dark  as  to  the  true  na- 
ture of  His  mission,  what  a  compliment  it  was  to  Nico- 
demus, that  to  him  alone  of  his  nation  all  these  things 
could  be  safely  told;  and  that,  indeed,  he  should  thus 
have  become  the  first  of  men  to  learn  from  the  lips  of 
Jesus  Himself  the  wonderful  tidings  of  the  coming  great 
Sacrifice  of  the  Messiah,  the  Son  of  God,  of  which  the 
prophets  again  and  again  had  spoken,  and  of  which, 
perhaps,  "the  Teacher  of  Israel,"  by  constant  com- 
munion with  the  holy  scriptures,  was  best  of  all  pre- 
pared, and  therefore  best  deserved,  to  learn.  How 
appropriate,  then,  that  this  diligent  inquirer,  who  was 
even  giving  the  night,  as  well  as  the  day,  to  earnestly 

»  1  Cor.  1 :  26-31. 


Nicodemus  Has  Confidence  in  Jesus  249 


seeking  the  truth,  should  have  been  styled  "the  Victor 
out  of  the  people,"  as  is  the  idea  of  his  name. x  He 
had  searched  the  scriptures  well ;  he  had  not  presumed 
to  turn  his  back  upon  God's  own  revelations  to  men ; 
he  had  not  neglected  his  own  GoD-given  reason  and 
entrusted  the  gifts,  which  were  intended  to  be  used, 
to  the  keeping  of  another ;  and  so  he  was  well  rewarded ; 
the  one  alone  of  all  the  people  to  conquer  so  early  the 
confidence  of  Jesus!  Yea,  and  note  well  that,  in  doing 
this,  he  was  the  first  of  all  to  break  away  from  the 
traditions  of  the  Church!  as  though  he  had  heard  the 
voice  of  the  Master  saying  to  the  people,  "Yea,  and 
why  even  of  yourselves  judge  ye  not  what  is  right?"  2 
And  now,  is  it  not  high  time  to  ask,  which  one  of  us 
also  can  be  like  him,  and,  again  heeding  the  Master, 
use  for  ourselves  the  ears  which  He  Himself  gives, 
and  "hear  what  the  Spirit  (in  His  own  holy  writings) 
saith  unto  the  churches"?3  Nay,  what  unprejudiced 
person,  with  a  truly  catholic,  all-embracing  soul, 
could  wish  the  great  purpose  of  self-sacrifice  which 
was  filling  the  heart  of  Jesus,  and  out  of  His  love  for 
the  whole  world,  to  be  belittled  into  a  mere  talk  about 
a  sacrament  to  be  thereafter  instituted,  however 
important,  beneficial,  and  commemorative  of  His 
great  Work  that  sacrament  should  be ;  but  which  after 
all  was  to  be  of  man's  performance,  and  would  not, 
as  matter  of  fact,  and  could  not,  be  administered  to 

1  The  more  exact  meaning  is,  however  (for  "people"  is  nomina- 
tive), "the  people  of  victory,"  or  "the  victorious  people";  not 
(as  some  say)  "the  Conqueror  of  the  people,  "  which  is  unpleasantly 
ambiguous,  and  is  not  a  suitable  appellation,  even  in  the  mouths 
of  his  detractors,  who  would  make  him  a  timid  man. 

2  Luke  12  :  57. 

3  Rev.  2:  7,  11,  17,  29;  3:  6,  13,  22;  13:  9.  Matt.  11:  15;  13:  9, 
15,16,43.     Mk.  4:  9,  21-25.     Luke  8:  8,  16-18;  11:  28,  33-35,  etc. 


250    The  Foundation  and  the  Superstructure 


the  whole  world,  and  could  never  therefore  be  as  far- 
reaching  in  its  beneficial  effects  as  would  be  the  Sac- 
rifice which  He  was  about  to  offer  for  all  men  alike, 
and  by  which  He  only  was  to  become  ' '  the  Life  of  the 
world"?  And  where,  pray,  I  repeat,  would  have  been 
the  necessity  of  parabolic  and  guarded  language,  if 
He  were  only  talking  about  a  sacrament?  Let  us 
rather  keep  in  mind,  that  He  will  presently  Himself 
explain  what  He  meant,  and  in  words  which,  however 
obscure  they  might  have  been  at  the  time  to  the  dis- 
ciples, are  now  very  plain  to  us;  how,  namely,  "God 
so  loved  the  world,"  or  not  merely  the  penitent,  or 
the  believers,  or  the  baptised,  but  the  whole  world 
of  sinners,  that  He  had  sent  His  Son,  "that  the  world 
through  Him  should  be  saved."  Shall  we  take  His 
own  explanation  of  what  His  meaning  was,  or  that 
of  the  theologians?  Shall  it  be  the  wisdom  of  "the  wise 
and  prudent"  among  men,  or  shall  we,  who  are  "the 
babes,"  indeed,  but  God's  own  children,  seek  out  the 
very  revelations  of  our  God  Himself?  1  Not  that  our 
Lord  forgets  at  all  those  super  structural  things  which 
are  consequential  upon  the  accomplishment  of  His 
divine  mission.  He  will  show  in  due  time,  and  at  this 
very  interview,  that  His  own  Work  is  preliminary, 
and  vitally  so,  to  man's;  and  that  the  individual,  after 
having  been  capacitated  by  Him  with  Life  and  the 
Spirit,  and  thus  enabled  to  work,  must  become  a 
believer,  that  is,  be  perfect  in  his  deeds,  before  he  can 
have  the  full  fruition  of  the  higher  life  of  heaven ;  and 
that  meanwhile  he  will  remain  subject  to  judgment; 

»  Matt.  11:  25.  And  see  Deut.  29:  29.  "The  secret  (or  unre- 
vealed)  things  belong  unto  the  Lord  our  God:  but  those  things 
which  are  revealed  belong  unto  us  and  to  our  children  forever, 
that  we  may  do  all  the  words  of  this  law  "  (so  revealed). 


Resume  of  Nicodemus'  Interview      251 


just  as,  Jesus  declares,  the  world,  for  which  He  was  to 
die,  was  so  subject  "already."  Aye;  for  even  with  the 
creation  the  long  day  of  "aeonic  judgment"  upon  the 
world  began. 1 

§  123.  Resume  of  Nicodemus'  Interview. — But 
let  us  not  anticipate.  Rather,  for  the  clearer  under- 
standing of  the  interview,  let  us  proceed  therewith 
in  a  more  consecutive  order.  Nicodemus,  let  us  remem- 
ber, had  acknowledged  Jesus  to  be  a  Teacher  charged 
with  a  divine  mission,  and  had  impliedly  asked  Him 
what  more  than  a  Teacher  He  was  sent  from  God  to 
be;  that  is,  whether  He  was  merely  as  one  of  the  old 
prophets,  or  what  more.  It  is  quite  clear  that  Nico- 
demus was  in  a  state  of  high  expectation  as  to  the 
mission  of  Jesus  being  of  an  unusually  exalted  char- 
acter, and  to  have  relation  to  ancient  Messianic  pro- 
phecy ;  and  it  is  to  this  expectation  that  Jesus  makes 
answer.  How  strange  that  our  commentators  should 
not  have  seen  the  question  of  Nicodemus,  and  should 
therefore  have  been  confused  by  the  words,  "Jesus 
answered" !  When  they  could  not  understand  even 
that  there  had  been  a  question,  it  is  no  wonder  that 
they  could  not  also  understand  the  answer.  In  an- 
swer then  to  what  Jesus  was  more  than  a  Teacher  sent 
from  God  for  the  instruction  of  men,  Jesus  begins  by 
calling  attention  in  the  most  emphatic  way  to  the 
imperative  and  indispensable  need  which  man  has  of 
the  gift  of  a  new  Life  through  a  new  creation  or  regener- 
ation directly  from  Heaven,  after  he  had  lost  the  old 
Life  by  the  mortal  blow  of  sin.  "Jesus  answered  and 
said  unto  him,  Verily,  verily,  I  say  unto  thee,  Except 
a  man  be  born  again  (or,  rather,  from  above) ,  he  cannot 

>  Heb.  6:  2. 


252    The  Foundation  and  the  Superstructure 


see  the  kingdom  of  God."  Now  surely  we  of  this 
generation  know  very  well  how  continually  St.  John's 
Gospel  sets  forth  the  Lord  Jesus  as  the  Renewer  of 
the  Life  of  the  world  when  it  was  under  sentence  of 
Death ;  and  that  to  effect  such  renewal  was  His  exact 
mission  to  men.  And  in  view  of  this,  let  the  reader 
take  notice,  that  the  words  of  Jesus  are  in  direct  an- 
swer to  the  question  as  why  He  was  sent  from  God, 
whether  to  be  a  Teacher  only,  or  more.  On  receiving 
this  answer,  which  he  does  not  understand,  Nicodemus 
is,  however,  made  more  inquisitive  and  alert  by  the 
parable  or  figure  of  speech  therein,  and  because  of 
the  emphasis  with  which  it  is  uttered,  "Verily,  verily, 
I  say  unto  thee."  He  catches  at  the  strange  phrase 
"born  again,"  or  "anew,"  or  "from  above,"  in  which 
Jesus  cloaks  His  idea,  and,  interrupting,  asks  for 
explanation.  "Nicodemus  saith  unto  Him,  How  can 
a  man  be  born  when  he  is  old  ?  can  he  enter  a  second 
time  into  his  mother's  womb,  and  be  born?"  Evi- 
dently Nicodemus  had  not  caught  at  all  the  meaning 
of  our  Saviour's  great  declaration.1  He  is  quite 
materialistic  in  his  ideas;  like  those  who  at  this  day 
insist  that  Jesus  speaks  of  a  new  birth  through  material 
water. 

§  124.  The  New  Birth  and  its  Source. — But  at 
all  events  his  question,  as  was  manifestly  intended 
by  the  sacred  writer,  serves  to  call  our  attention  the 
more  strongly  to  the  expression  "born  again,"  or, 
rather,  "from  above,"  in  our  Saviour's  answer.  And 
what  follows  shows  an  obvious  determination  to  im- 
press the  truth  upon  Nicodemus  the  more,  and  through 

1  And  yet  his  question  in  figure  well  indicates  the  impossibility 
of  a  sinner  regaining  his  lost  innocence  and  forfeited  Life. 


The  New  Birth  and  Its  Source        253 


him  upon  us,  of  the  indispensable  necessity  to  men 
of  the  new  gift  of  Life  which  the  expression  denotes, 
and  that  it  was  fundamental,  and  required  super- 
structural  development,  or  involved  not  only  the  Life 
itself,  but  also  its  growth  and  perfection.  For  with  the 
same  peculiar  emphasis  as  before,  and  also  with  the 
same,  as  well  as  additional,  parabolic  cloaking,  "Jesus 
answered,  Verily,  verily  I  say  unto  thee,  Except  a  man 
be  born  of  Water  and  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God."  In  this  second  answer,  not 
only  is  the  necessity  of  the  new  birth  stated,  but  also 
the  great  Source  from  which  it  must  of  necessity,  or 
in  the  very  nature  of  things,  be  derived.  The  only 
Source  is  that  of  which  St.  Peter  tells  us ;  that  we  are 
(1  Peter  1:  2)  "elect  according  to  the  foreknowledge 
of  God  the  Father  by 1  (or,  in)  sanctification  of  spirit 2 
through3  the  obedience  and  the  sprinkling  of  the 
Blood  of  Jesus  Christ."  (a)     And  in  the  next  verse, 

1  Instrumental  sense  of  en — a.  v.  "through." 

2  We  have  here  implied  the  Spirit  of  God  sanctifying  the  spirit 
of  man;  so  introducing  the  Father,  the  Spirit,  and  the  Son.  In 
love,  God  the  Father  foreknows  and  originates  the  mission  of  God 
the  Son,  whose  Life  of  Righteousness  and  atoning  Death  bring  to 
us  the  sanctification  of  spirit  by  God  the  Spirit;  thus  causing  us 
(verse  3)  to  be  "  begotten  again  (or,  from  above)  unto  a  living  hope 
through  the  resurrection  of  Jesus  Christ  from  the  dead, "  or  to  be 
born  of  Water  and  Spirit. 

3 1,  e.,  by  means  of,  or  in  view  or  respect  of,  or  because  of  (eis) 
His  Life  of  Righteousness  and  substituted  Death.  In  a  similar 
manner  the  apostle  addresses  his  Second  Epistle, — "  to  those  who 
have  had  allotted  a  common  precious  Faith  with  us  in  (en)  the 
Righteousness  of  our  God  and  Saviour  Jesus  Christ. "  (Compare 
verse  11 — "our  Lord  and  Saviour  Jesus  Christ.")  And  in  verse 
3  he  says,  "  His  Divine  Power  hath  given  us  all  things  that  pertain 
to  Life  and  Godliness.  "  (In  verses  8,  1 1 ;  2  :  20 ;  3  :  18,  and  in  part 
in 3, the  phrase  "  our  Lord  and  Saviour  Jesus  Christ"  is  also  given. 
In  no  respect  do  these  phrases  differ  except  where  "God"  is  used 
for  "Lord." 


254    The  Foundation  and  the  Superstructure 


repeating  the  statement,  the  inspired  writer  says  : 
"Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  according  to  His  abundant  mercy  hath 
begotten  us  again  unto  a  living  hope  (not  by  material 
water,1  but)  through  the  resurrection  of  Jesus  Christ 
from  the  dead."2  Or,  as  St.  James  expresses  it,  "Of 
His  own  will  He  brought  us  forth  (begat  He  us,  a.  v.) 
by  the  Word  of  Truth."3  And  St.  Paul  says:  "God 
sent  forth  His  Son,  born  of  woman,  born  under  law, 
that  He  might  redeem  those  who  were  under  law,  that 
we  might  receive  the  said  sonship  (not,  a.  v.,  "the 
adoption  of  sons").4  And,  in  imitation  of  our  Lord, 
the  same  apostle  declares  the  new  Life  of  man  to  have 
been  "through  a  washing  of  regeneration,  and  a  renew- 
ing of  the  Holy  Ghost,"  or,  rather,  "of  a  holy  spirit."5 
And  inasmuch  as,  in  these  two  passages  and  their 
contexts,  the  apostle  thus  proclaimed  God  in  His 
mercy  to  have  saved  us,  and  the  mission  of  the  Son  of 
God  to  have  obtained  redemption  and  sonship  6  for  all 
under  the  law,  that  is,  for  all  men,  so,  he  consistently 

>  i  Pet.  3:21. 

2  1  Pet.  1:3.  For  "by  the  resurrection  "  the  Gates  of  Hades  were 
burst  open,  and  ceased  to  be  prevailing,  and  for  the  congregation 
therein  Life  was  regained. 

»  Jas.   1:  18.  4  Gal.  4:4,  5. 

s  Tit.  3:  5.  It  is  literally  "a  renewing  of  a  holy  spirit,"  and 
may  perhaps  refer  to  our  "new  man,"  who  cannot  sin,  because 
he  is  born  of  God,  and  not  directly  to  the  Holy  Spirit,  who  effects 
the  "renewing";  even  as  "a  washing  of  regeneration"  has  a  like 
reference  to  the  regenerated,  rather  than  to  Christ  the  Regenerator. 
In  either  case,  however,  the  divine  Re-Creator  is  implied  in  His 
work,  making  the  matter  of  no  practical  importance. 

6  The  "new  man "  is  not  by  adoption,  but  by  re-creation,  and  so 
said  to  be  "begotten"  and  "born. "  See  §  45.  In  Gal.  4:  5  "the 
said  sonship,"  as  above  translated,  relates  to  3:26,  where  the 
apostle  had  declared  positively  that  we  "are  all  sons  of  God"; 
and  the  proper  translation  of  the  article  in  4 :  5  is  "the  said. " 


Conception  of  New  Birth  as  Spiritual     255 


told  the  idolatrous,  unbaptised  Athenians,  in  express 
terms,  that  they  were  "the  offspring  of  God."1  And 
St.  John  likewise,  in  his  general  epistle,  tells  us  all, 
"Beloved,  now  are  we  children  of  God";  carefully- 
excluding,  nevertheless,  the  old  man  within  us  all, 
which  knows  not  God,  from  that  sonship;  and  con- 
fining it  to  the  new  man,  also  within  us  all,  who  "can- 
not sin,  because  he  has  been  begotten  of  God."2  And 
with  the  same  careful  distinction  in  his  Gospel  he 
writes,  shortly  before  that  Gospel  tells  us  of  the  neces- 
sity to  be  born  of  Water  and  the  Spirit: 

"  But  as  many  as  have  received  Him,  to  them  (our  new 
man)  gave  He  capacity  to  have  been  born  3  children  of  God, 
(even)  to  them  that  believe  in  His  name:4  which  were 
born,  not  of  blood,  nor  of  the  will  of  flesh,  nor  of  the 
will  of  man  (therefore,  neither  by  repentance,  faith,  nor 
baptism),  but  of  God. "(6) 5 

§  125.  Conception  of  New  Birth  as  Spiritual. — 
In  telling  Nicodemus  of  the  necessity  of  the  new  birth 
of  Water  and  the  Spirit,  we  must  not  fail,  indeed, 

>  Acts  17:  28,  29. 

2  1  John  2:  29;  3:  1,  2,  8-10,  14,  24;  4:  7.  9.  I°.  12-16;  5:  1,  4, 
18-20. 

3  It  is  the  past  tense,  conformably  to  the  "which  were  begotten" 
(or  "born")  immediately  following;  and  to  translate  as  in  the 
text  better  shows  this,  and  rids  us  of  the  future  idea  which  is  apt 
in  this  passage  to  creep  into  our  minds; — as  though  we  are  not 
already,  but  are  "to  become"  children  of  God.  We  might  also 
translate  "to  have  been  made"  (L.  and  S.  on  the  past  tenses  of 
this  verb). 

*  Or  to  the  sinless  new  man  within  us  all,  who  only  has  ob- 
tained, and  by  his  sonship,  immortal  Life;  and  whose  part  it  is  to 
destroy  the  mortal  old  man  within  us  all,  aided  by  the  movings 
of  the  guiding  Spirit  of  God,  and  the  unceasing  burnings  of  the 
eternal  fire. 

'  John  1 :  12,  13. 


256    The  Foundation  and  the  Superstructure 


to  observe  our  Lord's  careful  explanation,  that  His 
words  must  not  be  taken  in  a  literal,  material  sense; 
or  that  He  is  not  speaking  of  a  birth  from  or  by  means 
of  the  things  below,  or  in  nature,  but  from  above,  even, 
as  He  says,  from  the  Spirit  of  God  Himself.      He  ex- 
plicitly declares  that  which  is  born  of  flesh  to  be  only 
flesh ;  and  the  corollary  is,  that  if  water,  literal  water, 
could  have  progeny  it   would  be  only  water;    while 
with   the   same   explicit   congruity   of   reasoning    He 
points  out,  that  to  re-beget  spirit  requires  the  Be- 
getter to  be  also  Spirit.      In  other  words,  when  God 
uses  means,  or  does  not  act  directly,  but  only  mediately, 
the  result  is  according  to  the  means  employed — no 
higher.     Flesh  begets  flesh;    and  if,  according  to  this 
law  thus  proclaimed  by  Himself,  God  used  water  to  be 
the  begetter,  only  water  would  be  begotten.1     And  so, 
the  Spirit,  or  God  Himself,  without  mere  matter  being 
an  intermediary,  must  be  the  Begetter  of  spirit;   and 
certainly,  as  the  inference  is,  He  must  be  the  Begetter 
of  the  spirits  which  are  the  children  of  God.    From  this 
also  it  is  plain,  that  Jesus  was  proclaiming  primarily 
the  necessity  of  man  to  be  begotten ,  not  simply  ' '  again , ' ' 
as   Nicodemus   misconstrued   His  ambiguous   expres- 
sion, but   "from  above."     To  be  so  born  would  of 
course  be  a  new  birth,  or  to  be  "born  again" ';  but  it 
is  not  the  primary  idea.    When  we  consider  how  very 
often   metaphors   representing   the   Redeemer  as  the 
Fountain  or  Water  of  Life,  or  of  like  tenor,  are  met 
with  in  the  scriptures,  and  how  repeatedly  Jesus  ap- 
plies such  metaphors  to   Himself,2   and  that  on  this 
occasion  He  expressly  declares  what  He  says  to  refer 

"  That  is,  pursuant  to  the  law  of  its  existence,  it  cannot  rise 
above  its  level. 

a  As  in  the  very  next  chapter.     See  John  4: 14. 


Conception  of  New  Birth  as  Spiritual     257 


to  a  spiritual  birth  begotten  of  the  Spirit,  and  further 
explains  His  mission  to  be  to  save  the  world, — 
that  is,  not  alone  the  baptised, — how  much  more 
consistent  with  the  facts  it  is,  to  recognise  that, 
as  was  His  custom,  He  was  using  the  language 
of  parable;  on  the  present  occasion,  by  a  common, 
and  therefore  suggestive  metaphor,  to  make  known 
to  His  keenly  attentive  visitor,  and  at  the  same 
time  cloak  from  His  unsuspecting,  and  not  so 
well-read  disciples,  what  was  the  true  nature  and 
purpose  and  tragic  end  of  His  mission  from  the 
God  above;  this  mission  being  the  matter  about 
which  Nicodemus  had  asked,  and  to  whose  inquiry 
the  sacred  writer  declares  Him  to  be  answering.  In 
other  words,  how  much  more  congruous  with  all 
the  circumstances  of  the  occasion  to  understand 
Him,  not  as  abruptly  introducing  an  ecclesiastical 
ceremony  to  be  performed  by  others,  but  as  speak- 
ing directly  of  Himself,  as  He  was  asked  to  do;  an- 
nouncing that  He  had  come  from  above  as  the  great 
and  only  Source  of  Life ;  that  He  was  verily  the  Life 
of  the  world,  and  that  through  Him  God  would 
beget  all  men  to  Life,1  and  that  to  that  end, 
even  to  save  the  world,  He  was  to  be  "lifted  up";  or, 
as  we  learn  more  definitely  from  the  other  scriptures, 
that  in  consequence  of  His  mission  from  God,  men 
would  be  re-created  and  begotten  of  God,  with  a  new 
manhood  which  should  have  eternal  Life;  and,  by 
His  non-compulsory  aid  and  that  of  the  Spirit,  that 
that  new  manhood  should  overcome  the  old,  mortal 
manhood,  and  should  never  itself  incur  the  penalty 
of  Death,  for  the  reason  that  it  cannot  sin;    because 

»  See  1  Pet.  i:  3.     Jas.  1:  18. 
17 


258    The  Foundation  and  the  Superstructure 


it  is  begotten  of  God.  1  So  very  plain,  indeed,  does  all 
this  seem,  that  the  great  prevalence  of  the  doctrine 
of  baptismal  regeneration  seems  only  to  be  accounted 
for  by  the  curse  of  a  "strong  delusion,"  even  an  "en- 
ergy of  error,"  whenever,  with  the  sheep-like  tendency 
of  the  old  man  within,  "the  many"  persist  in  follow- 
ing misleading  leaders,  whether  ancient  or  modern, 
disobediently  hearing  these, .or  "the  Church,"  instead 
of  what  the  Spirit  saith  to  the  churches2  and  judging 
for  themselves  what  is  right. 3 

§  126.  The  Nicodemus  Interview  Paraphrased. 
— But  to  understand  our  Lord  the  better,  let  us  give 
a  paraphrase  of  His  line  of  thought  in  what  follows 
of  the  interview  to  the  end.  He  may  be  said  thus 
to  speak:  I  have  mentioned,  in  answer  to  your 
question  as  to  what  is  my  mission  from  God,  the 
necessity  for  man  to  be  born  from  above.  For  you 
very  well  know,  by  observation  and  the  declarations 
of  the  inspired  writers,4  the  wages  of  sin  to  be  Death; 
and  that  unless  that  curse  be  removed  from  a  sinful 
world,  man  must  perish  forever.  I  have  then  indi- 
cated to  you,  that  to  gain  for  man  a  new  Life  I  have 
been  sent  from  above.  This  is  my  mission,  which  you 
have  admitted  to  be  from  God.  But  you  are  asking, 
on  the  other  hand,  not  how  a  man  is  to  be  born  from 
above,  but  how  he  can  be  born  again  of  his  earthly 
mother  when  he  is  old ; s   confining  your  thoughts  to 

«  1  John  2:   2,  16,  17;  3:    1,  2,  6-10,  14;  4:    9,  10,  14,  17;  5:   4, 
11-13,  18-20. 

a  Rev.  2:  7,  11,  17,  29;  3:  6,  13,  22;  13:  9.     Matt.  11:  15;  13:  9, 

43»etc- 

3  Luke  12:  57. 

4  Such  as  Gen.  2:  17;  3:  3,  19.     Ezek.  18:  4,  20.     Mai.  4:  1. 

s  The  same  word  in  the  original  has,  let  us  bear  in  mind,  both 


The  Nicodemus  Interview  Paraphrased    259 

that  which  is  on  the  plane  of  the  natural.  Instead  of 
this,  I  would  have  you  grasp  in  mind  the  spiritual 
necessity  of  a  new  Life  to  man  which  I  have  mentioned. 
And  that  I  may  turn  your  attention  from  being  en- 
grossed by  the  letter  of  my  parabolic  words,  or  from 
the  consideration  of  a  birth  which  is  not  exclusively 
spiritual,  and  wholly  from  above,  I  have  told  you  as 
the  equivalent  of  what  I  had  previously  said,  that 
man  must  be  born  of  Water  and  the  Spirit.  I  have 
thus  indicated  to  you  how  different  is  the  necessity 
of  which  I  am  speaking,  and  how  purely  spiritual. 
For  a  birth  of  Water  and  the  Spirit,  as  the  equivalent 
of  a  birth  from  above,  instead  of  suggesting  an  earthly 
mother,  or  aught  else  that  is  earthly,  should  remind 
you  of  the  necessity  of  a  cleansing  from  sin,  in  order 
to  escape  its  wages,  and  of  the  additional  necessity 
of  a  sinless  spirit  that  is  fitted  to  have  perpetual  Life ; 
and  how  God  above  is  alone  able  to  do  the  cleansing, 
and  how  His  Spirit  is  the  Source  of  all  Life;  and 
accordingly  that  He  is  expressly  called  in  the  scriptures 
the  Fountain  of  Life;  and  that,  pursuing  the  figure, 
they  represent  the  Water  of  Life  as  flowing  only  from 
Him.1     Thus   while   you   are  thinking  only   of   that 

the  senses  of  from  above  and  again,  or  anew  (see  margins  of  a.  v. 
and  r.  v.).  The  former  is  the  sense  as  used  by  Jesus,  and  the  latter 
as  used  by  Nicodemus.  This  ambiguity  tends  to  increase  the 
misconception  of  Nicodemus;  and  so  Jesus  proceeds  to  explain 
that  He  was  not  speaking  of  things  born  of  flesh,  but  of  the  Spirit, 
and  of  that  also  which  one  familiar  with  the  scriptures  very  well 
knows.  For  ' '  from  above, "  the  normal  idea,  see  John  3 :  31;  19:  31. 
Jas.  1:  17;  3:  15,  17. 

«  Deut.  33:  28.  Ps.  36:  8,  9;  46:  4;  68:  26;  114:  8.  Jer.  2:  13 
15:  18;  17:  7,8,  13;  18:  14,  15;  31:  9.  Is.  12:  2,  3;  32:  2;  35:  4-7 
41:  17,  18;  43:  19-21;  44:  3;  48:1,  2;  49:  10;  55:  1.  Zech.  12:  10 
13:  1;  14:  8,  9.  Joel  2:  28,  29;  3:  18.  Ezek.  16:  4-9;  17:  2,  8 
36:   25-27;  39:  29;  47:  9.     And  see  also  the  application  of  the 


260    The  Foundation  and  the  Superstructure 


which  is  born  of  flesh,  I  am  seeking  to  direct  your 
thoughts  to  the  necessity  for  man  to  be  born  of,  or 
receive  new  Life  from,  God  above,  in  order  to  escape 
the  curse  of  Death  which  is  overhanging  the  world. 
You  must  first  recognise  clearly  this  necessity,  which 
is  within  the  compass  of  your  earthly  powers,  before 
having  pointed  out  to  you  how  the  curse  is  to  be 
removed,  which  is  outside  your  natural  powers  to 
ascertain  for  yourself. * 

§  127.  Emphasis  on  Idea  of  "Begotten  from 
Above." — Interrupting  for  a  moment  our  paraphrase 
at  this  point,  let  us  endeavour  to  appreciate  how  ear- 
nestly Jesus  would  have  all  who  have  sinned  realise 
the  necessity  of  being  "begotten  from  above,"  and 
how  He  admonishes  them  against  perverting  the 
phrase  by  Him  at  the  first  employed,  or  His  amplifi- 
cation of  the  same  into  "begotten  of  Water  and  the 
Spirit,"  by  making  His  words  to  mean  in  any  respect  a 
necessity  of  being  "begotten  from  below,"  or  through 
the  acts  of  men  using  material  instrumentalities.  St. 
Paul  was  a  true  follower  of  the  Master  when  the 
apostle  insisted  that  salvation  from  Death  and  justi- 
fication unto  Life  were  not  at  all  the  result  of  the 
works  of  sinners,  but  were  solely  due  to  "the  Righteous- 
metaphor  by  our  Lord  to  Himself  in  John  2  :  1-11:4:  10,13,14,42; 
&'•  35.  S3-S6;  7:  37_39-  Rev.  22:  1,  12;  21:  6.  And  note  the 
expression  that  He  baptiseth  with  the  Holy  Ghost.  So  the  figure 
of  the  Rock  in  the  wilderness,  giving  forth  the  Water  of  Life  when 
smitten,  is  an  example  of  many  similar  incidents  wherein  there  is 
an  analagous  use  of  Water;  and  the  sacred  writings  contain  many 
other  allusions  thereto  of  analogous  import. 

1  "He  that  cometh  from  above  is  above  all:  he  that  is  of  the 
earth  is  of  the  earth,  and  of  the  earth  he  speaketh  :  He  that  cometh 
from  heaven  is  above  all."     John  3:31. 


Supernatural  and  Spiritual  Regeneration  26: 


ncss  of  God  through  the  Faith  of  Jesus  Christ."  Plainly 
Jesus  corrected  the  misinterpretation  which  would 
have  Him  intend  a  birth  in  any  way  through  flesh, 
or  any  acts  of  flesh,  and  much  more  through  mere 
matter.  Plainly  He  pointed  out,  that  that  which  is 
of  the  earth  is  necessarily  earthly,  and  can  have  no 
higher  level;  while  what  He  had  said  referred  to  a 
birth  of  spirit,  which  must  be  exclusively  effected 
by  the  Spirit  of  God.  Plainly  therefore  His  words 
have  an  opposing  and  condemning  application  to 
the  low,  materialistic  view  which  would  have  the 
works  of  men,  using  material  water,  to  have  a  part 
in  spiritual  regeneration,  or  in  the  restoration  of 
men  to  Life.  Such  a  view  is  even  worse  than  that 
against  which  St.  Paul  contended;  for  in  his  ar- 
gument the  inefficient  Works  were  the  keeping  of 
the  whole  moral  law  by  the  sinner  upon  his  re- 
pentance; but  this  lower  view  would  make  regener- 
ation to  be  accomplished  merely  through  a  cere- 
mony! It  is  the  lowest  possible  view,  apparently, 
which  could  be  held  upon  the  subject,  and  the  most 
materialistic. 

§  128.  Supernatural  and  Spiritual  Regenera- 
tion.— And  just  here,  let  me  say  briefly,  once  for  all, 
that  the  upholders  of  this  very  low,  materialistic  view 
must  not  try  to  dodge  the  authoritative  declarations  of 
Jesus  as  to  man's  regeneration  from  above,  by  imag- 
ining a  distinction  between  the  salvation  from  Death 
of  all  men,  or  between  also  their  justification,  on  the 
one  hand,  and  baptismal  regeneration  on  the  other; 
for  if  men,  after  being  dead  in  law  because  of  sin,  are 
saved  from  Death,  or  if  they  are  justified  so  as  to  be 
permitted  to  live  in   the  pure  atmosphere  of  God's 


262    The  Foundation  and  the  Superstructure 


omnipresence,  then  have  they  attained  a  new,  per- 
petual Life;  that  is,  spiritually  speaking,  are  born 
again;  which  is,  plainly,  regeneration;  and  the  only 
question  which  remains  is,  by  whom,  and  through 
what  means,  it  is  effected.  And  it  was  just  this  regen- 
eration, no  other,  of  which  Jesus  was  speaking  to 
Nicodemus,  or,  as  He  Himself  soon  after  explains 
thereof,  of  His  being  sent  from  God  to  save  ike  world. 
And  so,  to  continue  our  paraphrase,  having  corrected 
His  auditor's  misunderstanding  as  to  the  regeneration 
intended,  and  shown  that  it  was  only  the  Spirit  of 
God  which  should  beget  the  children  of  God, — that  is, 
after  His  own  mission  from  God  had  opened  the  way, — 
Jesus  thus  proceeds: 

Marvel  not  that  I  said  unto  thee  (Nicodemus) ,  Ye  (sinners) 
must  be  born  from  above.  Neither  marvel  that  thou  canst 
not  understand  the  manner  of  the  birth.  For  even  because 
it  is  from  above,  it  is  not  to  be  understood  by  those  who 
are  below;  by  those,  indeed,  who  do  not  understand  by 
any  means  all  the  things  even  of  the  earth  upon  which  they 
dwell;  and  who  therefore  cannot  expect  to  understand 
the  things  of  heaven  where  they  are  not.  For  consider: 
The  wind  is  all  around  thee,  and  thou  hearest  the  sound 
thereof,  and  feelest  it  fanning  thy  cheek;  and  yet,  in  thy 
day  and  generation,  thou  canst  not  tell  whence  it  cometh, 
and  whither  it  goeth.  Like  the  God  above,  its  apparent 
life  is  invisible,  and  not  fully  comprehensible.  So  is  the 
birth  of  every  one  that  is  born  of  the  Spirit.  If  then  thou 
canst  not  understand  an  earthly  thing,  even  the  coming 
and  going  of  the  wind  right  about  thee,  how  canst  thou 
presume  to  find  out  for  thyself,  occupying  as  thou  dost 
the  low  plane  of  nature,  a  heavenly  thing,  even  that  which 
is  supernatural,  or  from,  above,  and  the  effecting  of  which 
pertains  altogether  to  the  Spirit  of  the  invisible,  incom- 
prehensible God;    of  that   God  in   respect   of  whom  we 


11  How  Can  These  Things  Be?'        263 


must  needs  accept  that  which  is  revealed,  and  can  know 
nothing  more  P1 

§  129.  "How  can  these  Things  Be?" — All  this, 
of  course,  is  paraphrase,  and  was  not  plainly  expressed 
in  words;  because,  let  us  remember,  our  Lord  was 
purposely  darkening  His  words,  lest  His  disciples 
should  be  offended,  and  alienated  from  Him,  upon 
learning  that  He  was  not  to  be  the  great  earthly  Mes- 
siah of  their  expectations.  Indeed,  His  concise  and 
parabolic  method  of  speaking  seems  at  first  to  have 
been  too  obscure  even  for  the  keen-minded  and  learned 
Nicodemus  himself,  and  in  a  mystified  manner  he  mur- 
murs again,  "How  can  these  things  be?"  He  is  so 
preoccupied  as  to  the  manner  how  a  man  can  be  born 
the  second  time,  that  he  fails  to  grasp  the  primary 
thought  which  Jesus  was  presenting,  and  to  which  He 
would  first  limit  his  attention,  namely,  the  spiritual 
necessity  of  a  new  Life  being  obtained  for  man  from 
God  above.  It  became  requisite,  therefore,  to  get  him 
out  of  this  rut  in  which  his  thoughts  were  travelling; 
and  to  this  end  Jesus  reminds  him  of  the  spiritual 
office  which  His  visitor  held  among  the  Jews,  and 
which,  along  with  his  talents  and  attainments,  caused 
him  to  be  regarded  by  his  countrymen  as  a  master 
in  spiritual  things.  Our  Lord  rejoins:  "Art  thou  the 
Teacher  of  Israel,  and  knowest  not  these  things?" 
There  was  no  better  way  to  divert  the  preoccupied 
mind  of  Nicodemus  from  the  sensual  realm  of  matter 
to  the  purely  scriptural  and  spiritual  statement  which 
Jesus  was  making.  It  showed  that  statement  to  have 
in  it  nothing  novel  or  extraordinary,  but  to  be  simply 
one  which  a  man  so  well  versed  in  the  scriptures  as 

1  Deut.  29:  29. 


264    The  Foundation  and  the  Superstructure 


was  His  learned  auditor  should  know  already.     Still 
further  to  assure  him  of  this,  Jesus  continues: 

Truly,  truly,  I  say  unto  thee,  we  are  not  talking 
about  impossible  things  of  the  natural  world  which  you 
cannot  understand,  and  with  all  reason  say  so;  but  we 
are  talking  about  an  obvious  necessity  to  man  which 
we  very  well  know,  and  are  testifying  to  that  which 
we  have  seen ;  for  our  senses  are  making  evident  to  us 
every  day  the  wickedness  of  men,  and  we  know  the 
inevitable  result,  if  not  remedied  from  above;  and 
therefore  in  this  matter  you  are  not  receiving  our  own 
personal  testimony.  For  I  have  spoken  only  of  ordin- 
ary earthly  things — that  is,  of  things  which  are  tran- 
spiring in  the  knowledge  of  men  upon  the  earth,  and  are 
really  within  the  compass  of  your  earthly  powers 
to  understand,  and  are  right  before  your  eyes;  not 
at  all  of  impossibilities  on  the  plane  of  the  natural, 
one  of  which  has  so  preoccupied  your  mind.1 

§130.  Necessity  of  New  Birth.  —  In  regard 
then  to  the  necessity  of  the  new  birth  about  which  I 
am  now  speaking,  do  not  let  your  thoughts  be  beguiled 
away  for  the  moment  from  that  necessity.  I  shall 
presently  reveal  to  you  in  a  general  way  the  manner 
thereof,  and,  in  doing  so,  answer  more  fully  your 
question  as  to  my  mission  from  God.  For,  since  my 
mission,  as  you  confess,  is  from  above,  and  the  effect- 
ing of  the  new  birth  through  my  mission  is,  as  declared 

1  Evidently  therefore  of  no  baptism  of  earthly  water;  for  a  new, 
spiritual  Life,  or  the  necessity  thereof,  through  such  a  material 
instrumentality — i.  e.,  so-called  baptismal  regeneration  by  the 
Works  of  men — was  certainly  not  a  thing  which  Jesus  could 
appeal  to  as  that  which  Nicodemus  should  have  known  and  under- 
stood as  a  matter  of  course. 


Necessity  of  New  Birth  265 


by  me,  also  from  above,  the  manner  thereof  pertains 
to  heavenly  things  which  belong  solely  to  God;  which 
man  could  never  find  out  for  himself,  nor  understand  in 
its  fulness  when  he  is  told;  which  therefore  can  only 
be  known  by  man  in  so  far  as  it  may  be  revealed  to 
him.  But  it  is  not  of  things  of  that  heavenly  char- 
acter that  I  spoke  as  I  did,  nor  even,  as  yet,  of  so 
much  thereof  as  concerns  the  execution  of  my  mission 
upon  earth  in  the  sight  of  men.  Of  this  latter  I  shall 
inform  you  briefly  before  I  am  through;  but  I  would 
first  prepare  you  to  accept  upon  faith  all  that  I  shall 
presently  reveal  in  that  regard;  enough  to  show  God's 
wonderful,  unchangeable  love  for  the  world;  a  world 
now  under  sentence  of  Death,  and  needing  therefore, 
as  I  have  stated,  to  be  born  from  above;  that  is,  I 
repeat,  needing  to  be  cleansed  by  the  great  Fountain 
or  Water  of  Life  above,  and,  in  addition,  to  have  be- 
gotten in  every  individual  by  the  Spirit  a  new,  sinless 
Life.  Now  these  are  things  which  are  declared  in  the 
scriptures,  and  are  within  the  reach  of  the  earthly 
understanding,  and  which,  moreover,  you  should 
accept  also  upon  my  authority,  seeing  that  you  admit 
that  authority  to  be  from  God,  and  to  be  attested  by 
supernatural  miracles.  I  would  have  you  then  first 
realize  man's  great  fundamental  necessity,  before  I 
answer  your  repeated  questions  as  to  how  the  neces- 
sity is  to  be  supplied.  For  if  I  have  told  you  earthly 
things,  and  ye  believe  not,  how  shall  ye  believe,  when 
next,  in  due  order,  and  as  consequential  thereupon, 
I  shall  proceed  to  tell  you  heavenly  things; — things, 
that  is  to  say,  which  are  really  above  your  compre- 
hension, and  about  which  you  are  prematurely  asking. 
First  of  all,  then,  you  must  fully  perceive  the  earthly 
side  of  the  matter,  or  the  side  which  is  turned  toward 


266   The  Foundation  and  the  Superstructure 


you,  before  you  can  accept  my  declarations  respecting 
the  heavenly  side,  or  the  side  which  is  turned  from 
you ;  and  about  which  you  can  only  learn  by  revelation 
from  heaven.  Accordingly,  as  to  this,  you  should 
take  the  testimony  of  the  One  sent  from  God,  whom 
you  confess  me  to  be.  For  no  man  has  ascended  into 
heaven  to  ascertain  for  himself  such  an  exclusively 
heavenly  thing  as  this,  namely,  how  the  holy  God 
who  is  "of  purer  eyes  than  to  behold  evil,"1  can  find 
a  way  to  become  the  Re-Generator  of  a  sinful  race, 
and  perpetuate  the  lives  of  those  who  were  defiling 
His  universe  and  presence.  The  problem  is  clearly 
above  the  capacities  of  the  creatures  of  earth,  who 
have  no  direct  knowledge  of  the  high  matters  of 
heaven,  and  are  necessarily  dependent  upon  revelation 
for  all  that  they  can  learn  of  such  matters.  For,  to 
repeat,  no  man  has  ascended  into  heaven,  that  he 
should  arrogate  to  himself  to  know  aught  about  the 
doings  of  God,  except  as  they  are  revealed.  But  the 
Son  of  man  came  down  from  heaven,  and,  being  omni- 
present, is  also  even  now  in  heaven.  If  then,  at  last, 
you  now  realize  the  necessity  for  man  to  be  born 
altogether,  from  above,  or  of  God,  and  of  God  both  as 
the  cleansing  Water  of  Life,  and  as  the  Spirit  begetting 
spirit,  I,  who  know  the  high  counsels  and  purposes 
of  God,  having  already  told  you,  in  answer  to  your 
first  question,  that  it  is  even  to  supply  this  funda- 
mental necessity  that  I  am  "come  from  God";  will, 
in  answer  to  your  other  questions,  now  also  tell  you 
what,  as  a  heavenly  thing,  you  must  accept  upon 
faith  as  coming  from  me,  and  which  in  its  heavenly 
mystery  you  cannot  hope  fully  to  understand,  namely, 

1  Hab.  i :  13. 


Requisites  to  Man's  Perfection        267 


how  I  am  to  effect  this  regeneration,  or  new  birth  of 
man  from  above. 

§  131.  Requisites  to  Man's  Perfection. — Before 
proceeding  further  with  our  paraphrase,  however,  of 
our  Lord's  words  to  Nicodemus,  the  reader  should 
call  to  mind  the  three  great  requisites  to  man's  per- 
fection, and  which  should  be  his  therefore,  in  order  in 
the  highest  sense  to  enter  the  kingdom  of  God.  That 
is  to  say,  he  should  be  immortal,  holy,  and  happy; 
and  should  have,  of  course,  three  corresponding  Salva- 
tions, namely,  from  Death,  Sinfulness,  and  Suffering. 
And  to  have  the  First  Salvation,  or  be  freed  from  the 
curse  of  Death,  he  must  not  only  be  cleansed  from  all 
sins,  but  have  begotten  in  him  from  above,  as  just 
mentioned,  a  new,  sinless,  and,  in  consequence,  immor- 
tal Life.  For  with  sin  done  away  in  respect  of  both 
the  past  and  the  future,  Death  will  be  abolished,  and 
then  Life,  coupled  with  Immortality,  will  be  brought 
to  light.1  But  as  God  has  conferred  free-will  upon 
man,  and  never  repents  of  His  gifts,2  this  new  crea- 
tion must  be  effected  without  the  least  interference 
with  man's  sovereignty.  And  furthermore,  since 
for  God  to  compel  man  to  be  holy  would  not  only 
degrade  man  into  a  machine,  but  make  God  His  own 
worshipper,  it  is  evident  also  that  man's  sinful  con- 
dition must  be  suffered  to  remain  in  him,  until  rid- 
dance therefrom  is  effected  by  himself.  And  thus  it  is, 
in  order  to  fulfil  these  directly  opposing,  complex,  and 
seemingly  irreconcilable  conditions,  God,  on  the  one 
hand,  in  His  love  for  the  world,  and  pursuant  to  the 
atoning  and  justifying  Work  of  Jesus  Christ,  begets 
in   each   individual    the   new,    sinless,    immortal   Life 

•  2  Tim.    1:  8-10.  2  Rom.  11:  29. 


268    The  Foundation  and  the  Superstructure 


of  a  child  of  God;   while,  on  the  other  hand,  for  all 
the  time  that  man  persists  in  remaining  imperfect, 
the  old,  sinful,  mortal  life  cannot  be  taken  away,  by 
virtue  of  which  he  continues  to  be  a  child  of  the  devil. 
Hence,  in  order  for  him  to  gain  his  Second  Salvation, 
or  become  holy,  he  must  become  in  a  perfect  sense 
what  the  Bible  calls  a  believer;    one  whose  deeds  are 
wrought  in   God,  conformably  to  the  divine  nature 
implanted  in  man's  being ;   the  old  nature  having  been 
at  last  by  himself  utterly  destroyed.    Until  this  takes 
place,   he    will    remain  under  judgment  for  his  evil 
deeds,  and  his  Third  Salvation  will  of  course  not  be 
attained.    There  is  at  first  glance  an  apparent  uncer- 
tainty as  to  the  meaning,  when  our  Saviour,  in  His 
further   explanations   to   Nicodemus,    speaks    of   the 
believer.    But  in  view  of  the  words,  yet  to  be  given, 
with  which  the  interview  is  concluded,  the  necessary 
inference  seems  to  be,  that  in  His  use  of  the  terms 
"believeth"  and  "believed,"   He  is   referring  to  the 
perfected  man,  who  has  gained  the  victory  over  the 
"old  man,"  or  "child  of  the  devil";  who  is  therefore, 
He  states,  no  longer  under  condemnation;   and  whom 
accordingly  He  describes  as  a  doer  of  the  truth,  whose 
deeds  have  been  wrought  in  God.    That  is  to  say,  Jesus 
is  not  referring  to  the  believer  in  the  militant,  but 
in  the  triumphant  state;    and  so,  in  addition,  He  is 
referring,  not  merely  to  the  new  clean  seed  as  planted 
in  every  man,  but  to  the  perfected  fruit  thereof  also. 
In  short,  His  words  have  reference,  in  due  order,  to 
the    three    salvations    essential   to   man's    perfection, 
(i)  The  Son  of  man  is  "lifted  up,"  saving  from  Death; 

(2)  that  the  believer,  saved  from  Sin  and  Sinfulness, 

(3)  should  no  longer  be  perishing  under  condemna- 
tory judgment,  but  should  have  eternal  Life,  or  be 


Requisites  to  Admittance  to  Kingdom    269 


saved  from  Woe,  having  Life  forever  in  its  most  abund- 
ant sense.1 

§  132.  Requisites  to  Admittance  to  Kingdom. — 
In  order  then  to  understand  the  better  what  our 
Lord  says  in  continuation  to  Nicodemus,  let  us  keep 
in  mind  the  three  requisites  to  admittance  into  the 
kingdom  of  God  on  high;  to  wit,  to  be  born  of  God, 
which  is  the  one  first  mentioned  by  Jesus,  to  become 
a  perfect  believer,  and  to  be  in  consequence  freed  from 
all  condemnatory  judgment.  As  though,  indeed, 
Jesus  was  taking  pains  to  make  it  the  clearer,  not 
only  to  His  then  auditor,  but  also  to  the  Christians 
of  all  ages,  that  He  was  neither  speaking  of  material 
things,  nor,  at  the  first,  of  the  manner  of  the  new 
birth, — that  is  (to  apply  His  words)  neither  of  material 
water,  nor  of  baptising  therein  for  any  purpose  what- 
ever,— but  of  a  plain  necessity  to  man's  perfection  which 
is  readily  recognised  by  the  human  mind,  and  equally 
as  well  by  the  Jew,  the  pagan,  or  the  Christian;  as 
though,  that  is  to  say,  Jesus  would  put  the  purely 
spiritual  character  of  His  words  beyond  a  doubt,  and 
show  how  essential  was  His  mission;  just  three  times, 
in  accord  with  the  number  of  all  the  essentials  to  per- 
fection, and  of  the  Personality  of  the  Triune  God  of 
whose  fundamental  Work  for  man  He  was  speaking, 
did  He  repeat  the  statement  of  the  necessity  to  be 
born  of  Him  who  is  the  only  Source  of  Life.  And  He 
does  this  each  time,  as  His  words  plainly  show,  without 
making  the  least  reference  to  the  manner  in  which  the 
necessity   should   be   supplied.      Nay,    He   purposely 

«  "  I  am  come  that  they  may  have  Life,  and  may  have  (it)  abund- 
antly. "  John  10 :  10.  See  Tit.  3  :  6  and  2  Pet.  1 :  1 1 ;  also  for  the 
proportion  idea  Numb.  20:  11.     Is.  55:  7.     Eph.  3:  20. 


270    The  Foundation  and  the  Superstructure 


for  the  time  excludes  all  consideration  of  the  manner, 
and  tells  Nicodemus  not  to  be  then  asking  about  it, 
because  He  was  not  speaking  thereof,  striving  first 
to  have  him  appreciate  how  fundamental  was  the 
necessity.  And  at  each  repetition  of  His  statement  of 
that  necessity  He  makes  it  plainer,  that  we  must 
seek  for  His  meaning,  not  in  "the  letter,"  not  in  the 
realm  of  flesh,  but  from  that  of  the  spiritual  world, 
even  from  that  kingdom  above  which  only  has  the 
power  of  generating  Life;  or  not  in  water  of  the  earth, 
but  in  the  "Water"  which  flows  from  the  Eternal 
Being  from  whom  all  Life  proceeds.  Thus  was  made 
with  peculiar  emphasis  a  threefold  answer,  each  growing 
in  plainness  over  that  which  preceded  to  the  first 
question  of  the  learned  Jewish  counsellor  as  to  why 
Jesus  was  sent  from  God  ;  while  it  was  clearly  shown 
also  that  Jesus  was  using  the  language  of  parable,  as 
was  particularly  necessary  on  this  occasion.  And 
thus,  in  view  of  the  question  which  He  was  answering, 
and  the  threefold  stress  which,  in  direct  connection 
with  His  mission  from  God,  He  was  putting  upon  the 
necessity  of  a  new  Life  to  man  from  above,  did  He 
thrice  intimate  that  He,  the  Speaker  Himself,  was  the 
cleansing  Fountain  of  Life  to  man,  or,  verily,  the 
Water  of  which  man  must  be  born.  The  intimation 
was  purposely  made  obscure  to  the  disciples,  and  by 
them  at  the  time  was  not  understood.  But  it  seems 
from  the  ceasing  of  Nicodemus  to  ask  for  further 
explanation,  that  it  was  otherwise  with  this  intelli- 
gent "Teacher  of  Israel,"  who,  well  versed  in  the 
scriptures,  and  wondering  whether  Jesus  was  the  ex- 
pected Messiah  who  was  to  bear  the  iniquity  of  us  all,1 

■  Is.    53 :   6.     Jesus  looked  for  such   an  understanding  of   His 
mission  from  those  nobler  men,  like  Nicodemus  and  Joseph  of 


Threefold  Nature  of  Christ's  Mission     271 


had  come  to  Jesus  for  the  express  purpose  of  learning 
all  he  could  about  Him. 

§  133.  Threefold  Nature  of  Christ's  Mission. — 
Without  any  more  interruption  from  His  interviewer, 
therefore,  Jesus  proceeds.  And  it  is  worth  observing 
how,  in  conformity  with  His  threefold  intimation  of 
the  great  purpose  of  His  mission,  He  now  three  times 
reveals  the  manner  in  which  that  mission  was  to  be 
executed.  Resuming  then  our  paraphrase  of  His  words, 
Jesus,  having  answered  the  first  question  of  Nicodemus 
as  to  the  nature  of  His  mission,  thus  goes  on  to  answer 
his  other  question,  twice  repeated,  as  to  how  man 
was  to  be  born.    He  says: 

First.  As  Moses  lifted  up  the  serpent  in  the  wilderness, 
(to  save  from  death  the  sinners  who  were  serpent-bitten,) 
even  so  (to  save  the  world  from  Death),  must  the  Son  of 
man  be  lifted  up,  that  whosoever  believeth  in  Him  should 
not  perish,  but  should  have  eternal  Life. 

Second.  For  God  so  loved  the  world  (yea,  in  spite  of  its 
sin-defiled  condition),  that  He  hath  given  *  His  only  be- 
gotten Son,  that  whosoever  believeth  in  Him  should  not 
perish,  but  should  have  eternal  Life. 

Third.  For  God  hath  not  sent  His  Son  into  the  world  to 
judge  the  world,  and  inflict  upon  it  the  Death  which  was 
its  due;  neither  to  inflict  the  judgment  according  to  deeds, 
which  was  being  administered  already;  but  that  the  world 
through  Him  should  be  saved.     He  that  believeth  in  Him, 

Arimathea,  who  were  well  read  in  the  scriptures,  and  even  from 
His  unlettered  disciples  also  after  His  instructions.  See  Luke 
24:  25-27;  20:  19.     Matt.  13:  15-17. 

1  The  perfect  tense  best  translates  here  the  Greek  aorist,  be- 
cause the  mission  of  Jesus  was  then  continuing.  The  preterit  of 
the  versions  implies  that  which  is  altogether  of  the  past. 


272    The  Foundation  and  the  Superstructure 


that  is,  is  not  sinful, 1  is  not  judged ;  for  that  which  is  be- 
gotten of  God  cannot  sin;  but  he  that  believeth  not,  or 
retains  at  all  within  him  that  old  nature  which  was  be- 
gotten of  the  devil,  is  judged  already;  not,  indeed,  on  the 
one  hand,  to  the  immediate,  final  Death  from  which  he  is 
saved,  nor,  on  the  other,  so  as  to  force  him  to  be  holy;  for 
this  would  be  putting  compulsion  upon  his  GoD-given 
sovereignty  of  will;  but  judged  justly,  with  the  duly 
proportioned,  and  therefore  uncoercive  pains  of  the  Second 
Death;  justly,  because  of  his  own  free-will,  more  or  less 
strongly  exerted,  he  hath  not  believed  in  the  name  of  the 
only  begotten  Son  of  God.  That  is  to  say,  each  man  is 
judged  already  according  to  his  voluntary  faith;  or  (which 
is  but  the  same  thing  in  other  words),  in  strict  accordance 
with  his  deeds;  for  it  did  not  require  the  Son  of  God  to 
take  upon  Him  the  nature  of  men,  in  order  to  be  their 
Judge.  And  yet,  His  judgments,  though  administered 
with  the  power  of  God,  will  never  be  compulsory;  but, 
both  as  Saviour  and  Judge,  He  leaves  to  men  always  the 
complete  mastery  in  each  case  of  the  individual  will,  and 
never  by  any  salvation  or  judgment  causes  the  faith  and 
the  corresponding  deeds  of  the  individual  to  be  otherwise 
than  purely  the  man's  own.  As  men  themselves  therefore 
love  good  or  evil,  so  is  the  judgment.  For  men,  endowed 
by  anticipation  from  the  beginning  with  a  divine  nature  be- 
gotten of  God,  and  having  thus  received  the  light  which  has 
come  into  the  whole  world,  yet,  retaining  their  old  nature 
begotten  of  the  devil,  have  loved  the  darkness  rather  than 
the  light,  preferring  the  evil  nature  to  the  good,  and  have 
shown  it  by  their  deeds ;  for  their  deeds  were  evil.  For  every 
one  that  doeth  unseemly  things  hateth  the  light,  and  cometh 
not  to  the  light,  lest  his  deeds  should  be  reproved.2    But 

1  In  addition  to  what  follows  on  this  occasion  see  also  for  the 
proper  sense  of  believeth  here,  John  6:  27-29.  1  John  3:  18-24. 
Heb.  3:  12-19,  etc. 

1  Or,  rather,  "exposed."  The  margin  of  the  a.  v.  renders 
"discovered. " 


Christ  Lays  Foundation  273 


he  that  doeth  the  truth  cometh  to  the  light,  that  his  deeds 
may  be  made  manifest,  that  they  have  been  wrought  in 
God. 

§  134.  Christ  Lays  Foundation;  but  Men  Build 
Superstructure. — These  words  of  caution  against 
the  idea  of  Grace  doing  away  with  the  works  of  the 
creature,  and,  in  particular,  against  any  substitution 
of  faith  for  other  works  of  men,  complete  the  inter- 
view. In  these  words  is  declared  plainly  the  necessity 
of  the  Superstructure  to  be  erected  by  men  upon  the 
Foundation  laid  by  the  Divine  Speaker;  or  that 
sinful  men  must  not  imagine  that  Grace  will  do  all, 
and  that  they  are  not  to  be  required  in  turn  to  do 
their  parts  also  as  sovereign  free  agents.  So  long  as 
they  love  darkness,  and  are  evil  in  their  deeds,  it  is 
unmistakably  told  them  that  they  would  continue 
under  judgment,  and  that  the  judgment  is  already 
being  administered.  Although  the  Son  of  man  was 
indeed  to  be  lifted  up  for  the  salvation  of  men,  He 
was  not  to  become  "a  minister  of  sin."  Rather,  if 
the  judgment  of  the  law  meant  even  Death  to  the 
sinner,  much  sorer  still  would  now  be  his  judgment; 
seeing  that,  preserved  from  Death  in  the  midst  of  his 
Heaven -provoking  sins,  and  therefore  calling  in  vain 
for  the  mountains  and  the  rocks  to  fall  on  him,  and 
hide  him  forever  in  the  completeness  of  destruction 
from  the  face  of  his  Judge,  he  is  preserved  to  suffer, 
after  he  has  ventured  to  presume  upon  the  precious 
Blood  that  has  saved  him ;  and  to  tread  under  foot  the 
great  purpose  of  the  Son  of  God,  and  to  do  despite 
unto  the  Spirit  of  Grace ;  even  trifling  with  that  pure, 
cleansing,  Divine  Water,  and  that  Holy  Spirit  of 
which  he  was  born  through  the  sacred  Blood  of  the 
18 


274    The  Foundation  and  the  Superstructure 


Cross.1  And  so,  Jesus,  in  telling  of  His  heavenly 
mission  to  save  the  world,  lets  us  know  at  the  same 
time  that,  pursuant  to  His  purpose,  it  is  only  the 
believer,  that  is,  the  perfect  man,  who  shall  be  delivered 
from  a  perishing  condition,  and  enjoy  eternal  Life  in 
its  highest  sense;  and  that  all  unbelievers,  or  all 
doers  of  evil,  shall  suffer  judgment; — in  other  words, 
unlike  the  believer,  shall  go  on  perishing  in  strict  con- 
formity with  their  deeds,  until  the  old  man  within 
finally  perishes  altogether.    As  it  is  said : 

"I  create  the  fruit  of  the  lips  (the  new  Life  causing  even 
the  tongue  of  the  dumb  to  sing,  and  being  compared  by  the 
prophet  to  the  waters  in  the  desert,  or  in  the  thirsty  land)  ;2 
peace,  peace  to  him  that  is  far  off,  and  to  him  that  is  near, 
saith  the  Lord  ;  and  I  will  heal  him.  But  (for  all  that  comes 
the  judgment;  for)  the  wicked  are  like  the  troubled  sea 
when  it  cannot  rest,  whose  waters  cast  up  mire  and  dirt. 
There  is  no  peace,  saith  my  God,  to  the  wicked."  3 

§  135.  Purpose  of  Christ's  Mission. — This  then 
is  the  explanation  of  our  Lord  Himself,  three  times 
repeated,  of  the  purpose  of  His  mission,  and  of  the 
manner  in  which  man  was  to  be  begotten  from  above,  or 
of  Water  and  the  Spirit.  But  a  short  time  before,  by 
turning  Water  into  Wine,  whereof  all  present,  both 
Jews  and  Gentiles,  both  the  bad  and  the  good,  alike 
irrespectively  partook,  Jesus  had  indicated  in  a  par- 
able, as  we  have  seen,  according  to  His  usual  careful 
manner,  that  His  Life  was  to  end  in  Blood  in  behalf 
of  all  alike  irrespectively.    And  the  various  other  cir- 

>  Gal.  2:  17,  18.  Heb.  10:  26-31.  Rev.  6:  15-17.  Tit.  3:  4-7. 
Col.  1 :  19-29. 

2   IS.    35:    4-IO;   4i:    l8;   43:    I9-2i;   44:    3;   48:    20-22. 

3  Is.  57 ;  19-21. 


Purpose  of  Christ's  Mission  275 


cumstances  of  the  miracle  had  had  each  its  appropriate 
significance ;  such  as,  the  making  of  it  His  first  miracle 
on  going  from  the  Jews  to  the  Gentiles;  the  filling  to 
the  brim  of  the  six  waterpots  of  stone, — that  symbol 
of  Death, — in  which  waterpots  of  their  own  filling 
men  through  their  ceremonial  works  had  vainly  striven 
to  purify  themselves;  the  utter  failure  of  the  wine 
provided  by  their  other  and  more  substantial  works 
or  industry  for  themselves;  the  approval  by  the  ruler 
of  the  feast  of  the  new  supply ; *  the  freedom  of  the 
gift  to  all ;  the  rebuke  even  of  His  mother  for  attempt- 
ing on  any  pretext  to  introduce  her  personality  into 
that  Work  which  pertained  to  Himself  alone;  of 
which  rebuke  let  the  advocates  of  baptismal  regener- 
ation take  special  note;2  and  even  the  wedding  itself, 
denoting  the  lasting  reconciliation  of  God  with  man. 
And  as  it  were  to  make  very  plain  the  meaning  of  His 
symbolic  use  of  Water,  whether  in  His  actions  or 
words,  the  very  next  time  that  we  hear  of  Him  speak- 
ing after  the  interview  with  Nicodemus,  He  symbolises 
the  new  Life  shortly  to  be  given  by  Him  as  living 
Water;  even  that  which  should  be  in  the  drinker  a 
well  of  Water  springing  up  in  everlasting  Life;  thus 
assimilating,  in  the  language  of  parable,  the  symbol 
of  that  which  is  begotten  through  Him,  to  the  symbol 
of    Himself,    the    medium    of    the    begetting — Water 

1  "  This  is  my  beloved  Son,  in  whom  I  am  well  pleased." — Matt. 

3-  l7- 

2  Those  who  are  so  fond  of  calling  the  Church  Militant  our  Holy 
Mother,  in  the  very  face  of  the  sins  and  corruptions  which  are  the 
self-evident  results  of  the  prevailing  power  of  the  devil  over  "the 
old  man"  in  the  individual  members,  should  also  see  in  the  rebuke 
a  warning  to  the  Church,  not  to  arrogate  to  itself  a  share  in  the  re- 
generation of  Life.  Hebraism,  or  Jewish  mode  of  speaking,  and 
filial  veneration  have  nothing  to  do  with  the  speech  of  Jesus.  It 
is  God  who  rebukes. 


276    The  Foundation  and  the  Superstructure 


begetting  water,  conformably  to  what  He  had  said 
to  Nicodemus,  that  like  begets  like.  Indeed,  in  His 
symbolic  use  of  Water  on  that  occasion,  He  was  avail- 
ing Himself  of  its  frequent  prophetic  employment 
in  Levitical  ceremony  and  by  the  sacred  writers; 
deeming  it  therefore  a  symbol  which  would  make 
itself  intelligible  to  one  so  familiar  with  both  as  was 
Nicodemus.  Among  many  similar  allegorical  in- 
stances of  its  use  in  the  elder  scriptures,  it  may  be 
called  to  mind  how  that  it  was  of  no  water  of  earth 
of  which  Ezekiel  prophesied,  when  he  said  : 

"Then  will  I  sprinkle  clean  Water  upon  you,  and  ye  shall 
be  clean:  from  all  your  filthiness,  and  from  all  your  idols, 
will  I  cleanse  you.  A  new  heart  also  will  I  give  you,  and  a 
new  spirit  will  I  put  within  you :  and  I  will  take  away  the 
stony  heart  (even  the  curse  of  Death)  out  of  your  flesh, 
and  I  will  give  you  an  heart  of  flesh  (*.  e.  Life).  And  I  will 
put  my  spirit  within  you,  and  cause  you  to  walk  in  my 
statutes."  l 

And  long  before  the  days  of  Ezekiel,  this  prophecy 
of  his,  when  it  came,  had  been  definite  as  to  the  Water 
intended,  seeing  that  Isaiah,  in  his  marvellous  descrip- 
tion of  the  Redeemer  as  One  who  was  to  bear  the 
iniquity  of  us  all,  had  written  of  Him,  "So  shall  He 
sprinkle  many  nations."2  So  often,  indeed,  in  the 
elder  scriptures  is  Water  the  symbol  of  the  Lord  as 
the  Fountain  of  all  Life,  that  its  use  by  the  Divine 
Speaker  to  denote  Himself  as  the  Life  of  the  world 
was,  as  already  mentioned,  peculiarly  well  adapted, 

1  Ezek.  36:  25-27.  The  new  heart  and  new  spirit  and  even  the 
heart  of  flesh  also  represent,  respectively,  besides  Life,  the  new 
yuan;  and  the  stony  heart,  besides  Death,  the  old  man. 

2  Is.  52:  1S- 


Christ  Silent  about  Sacramental  Baptism    277 


first,  to  suggest  to  the  well-read  Nicodemus  His  true 
meaning,  and  yet,  next,  as  on  other  occasions  of  the 
use  of  the  symbol  by  our  Saviour,  to  cloak  from  His 
hearers  in  general  the  knowledge  that  He  was  speaking 
of  Himself.  In  His  explanation  of  His  mission,  there- 
fore, by  this  and  other  darkened  language,  He  makes 
known  to  Nicodemus,  but  conceals  from  His  disciples, 
the  fact  that  He  was  to  die  upon  the  cross  of  the  com- 
mon malefactor,  that  the  world  might  be  saved,  and 
the  believer  have  eternal  Life  in  full  fruition,  free  from 
all  condemnatory  judgment;  while  the  unbeliever 
would  remain  under  judgment  for  his  evil  deeds  not- 
withstanding that  salvation. 

§  136.  Christ  Silent  about  Sacramental  Bap- 
tism.— In  view  of  what  is  thus  minutely  explained, 
telling,  in  fact,  as  the  result  of  the  mission  of  Jesus, 
of  the  three  salvations  to  be  obtained  which  are  neces- 
sary to  the  perfection  of  man,  let  us  carefully  observe, 
that  although  the  explanations  of  the  begetting  of 
men  from  above  of  Water  and  Spirit  1  are  three  in 
number,2  and   are   quite   explicit   to   us  now-a-days, 

1  There  is  no  article  in  verse  5  before  "Spirit, "  but  is  (as  to  the 
begetting  Spirit)  in  verses  6  and  8. 

2  To  illustrate  how  blind  wise  and  learned  commentators  can 
be,  and  how  arbitrary  in  their  deductions,  some  have  supposed  the 
words  of  Jesus,  contrary  to  the  text,  to  end  with  verse  13,  and  the 
following  words  to  be  only  those  of  St.  John.  But  no  wonder, 
when  it  was  not  even  understood  why  it  is  said  in  verse  3,  "Jesus 
answered. "  Of  course,  therefore,  they  could  not  understand  that 
the  unperceived  question  why  He  was  being  sent  from  God  re- 
quired an  explanation.  The  true  rule  for  the  individual  seeker 
after  truth  is,  Hear  the  argument  of  the  commentator,  but  be  your 
own  authority.  It  is  therefore  for  us  "the  babes"  to  be  our  own 
judges  where  "the  wise  and  prudent"  go  astray;  and  to  do  this 
is  not  arrogance,  but  a  duty. 


278    The  Foundation  and  the  Superstructure 


and  show  very  plainly  what  is  above  stated;  and 
although,  in  explanation  of  His  mission  from  God, 
the  necessity  and  manner  of  this  birth  from  above, 
and  its  consequences  and  responsibilities,  thus  be- 
came the  engrossing  subjects  of  His  conversation  with 
Nicodemus,  and  are  all  distinctly  set  forth;  yet,  in 
no  one  of  the  three  explanations  is  a  single  word  said 
about  sacramental  baptism,  or,  for  that  matter,  about 
water  at  all,  or  the  least  intimation  given  that  through 
such  means  man  was  to  gain  Life,  or  be  born  again. 
Nay,  instead  thereof,  the  moment  Nicodemus  intro- 
duced a  new  birth  by  material  instrumentalities  into 
the  conversation,  Jesus  at  once  corrected  him,  saying, 
that  the  regeneration  of  which  He  was  speaking  was 
to  be  effected  by  nothing  lower  than  God  Himself; 
for  that  He  was  speaking  of  a  birth  of  spirit;  and 
that  only  the  Spirit  could  beget  spirit,  all  else  follow- 
ing its  natural  law.  And  in  addition,  He  afterwards 
expressly  explained  that  it  was  His  own  "lifting  up" 
which  should  be  the  means  whereby  the  Life  for 
man  was  to  be  gained.  And,  moreover,  instead  of  any 
intimation  that  the  few  who  might  be  baptised  were 
those  who  only  should  receive  the  new  birth,  He  is 
emphatic  in  proclaiming  God's  love  for  the  world,  and 
that  it  was  to  save  the  world  He  had  been  sent  from 
God.  In  truth,  simply  at  the  first,  and  for  a  single 
time,  and  in  a  symbolic  way,  did  He  use  the  term 
Water,  and  forthwith  dropped  its  use,  so  soon  as  He 
perceived  that  Nicodemus  understood  Him,  and  only 
thereafter  took  care  to  speak  in  the  third  person,  first, 
of  the  Son  of  man,  and  then,  of  the  Son  of  God;  thus 
while  (aided  by  gestures  perhaps)  making  His  meaning 
more  plain  to  His  keen-minded  auditor,  as  it  ought 
now  to  be  to  us,  nevertheless,   by  this  roundabout, 


Baptismal  Regeneration  Not  Introduced    279 


changeful  manner,  making  it  the  more  difficult  for 
His  disciples  at  that  time  to  follow  His  words; 
although,  in  the  end,  the  Spirit  was  to  bring  all  things 
to  their  remembrance.1  All  through  the  interview, 
therefore,  it  is  evident  that  Jesus  is  pursuing  His  only- 
proper  answer  to  what  He  had  been  asked,  namely, 
why  He  had  been  sent  from  God;  that  is,  what  He 
Himself  had  come  to  do.  He  certainly  had  not  come 
to  baptise;  for  it  is  distinctly  said,  on  another  occasion 
shortly  afterwards,  that  Jesus  Himself  did  not  baptise ; 
while  His  disciples  did.2  It  was  most  consistent  in 
Him  accordingly  to  say  nothing  about  baptism.  For 
Nicodemus  had  not  asked  what  the  disciples  were 
to  do,  whether  to  baptise,  or  do  some  other  thing. 
For  that  matter,  he  knew  nought  of  their  future  mis- 
sion, or  of  Christian  baptism.  His  thoughts  were 
wholly  upon  the  mission  of  Jesus  Himself,  and  of  that 
he  asked;  and  it  was  what  he  asked  that  Jesus  was 
answering. 

§  137.  Baptismal  Regeneration  Not  Intro- 
duced.— If,  however,  Jesus  did  not  answer,  as  it  is 
said  He  did,  about  His  own  mission,  or  about  what 
He  Himself  had  come  to  the  world  to  do,  but  abruptly 
introduced  the  subject  of  baptismal  regeneration, — 
a  dogma  at  that  time  wholly  unknown, — then  there 
would  have  been  no  necessity  for  darkened  language 
upon  the  subject;  while  what  He  did  say  about  flesh 
begetting  only  flesh,  and  only  spirit  spirit,  with  His 
repeated  subsequent  affirmations  that  His  lifting  up 
would  bring  Life  to  the  world,  and  the  like,  would 
have  been  foreign  thereto,  and  inconsequential,  and 
contradictory  of  the  assumed  original  statement  that 

1  John  14:  26;  16:  4-6,  12,  18-20,  25.  'John  4:  1,  2. 


280   The  Foundation  and  the  Superstructure 


we  must  be  born  of  material  water.1    In  fact,  suppos- 
ing baptismal  regeneration  to  have  been  His  theme, 
our  Lord  throughout  His  discourse  would  have  been 
utterly  unintelligible  to  Nicodemus,  and  none  of  His 
explanations  would  have  explained;    explanations,  in 
truth,   which  make  no  mention  whatever  either  of 
baptism  or  even  of  water.     And  yet,  His  inquisitive 
interviewer   shows   at   the   time   by   abstaining   from 
further  questioning,  and  afterwards  by  what  is  said 
of  him,  that  he  went  away  very  well  satisfied  with 
what  he  had  heard.    On  the  other  hand,  if  the  dogma 
of  baptismal  regeneration  be  not  arbitrarily  introduced 
into  the  interview,  we  have  a  connected  discourse  from 
our  Lord,  perfectly  consistent  in  itself,  and  with  all 
His  other  teaching,  and  with  that  of  the  sacred  writers, 
and  admirably  calculated  for  its  double  purpose,  on 
the  one  hand,  to  tell  Nicodemus  the  great  secret  of  His 
approaching  death  on  the  common  malefactor's  cross, 
in  order  to  give  Life  to  the  world,  and  on  the  other 
hand,  to  veil  the  secret  for  the  present  from  all  others. 
But  if,  without  other  reason  than  our  own  arbitrary 
will,  taking  advantage  of  the  metaphorical  expression 
"water,"  and  having  nothing  in  what  was  otherwise 
said  to  take  advantage  of,  we  insist  that  a  new  birth 
by  ceremonial  baptism  was  intended  by  our  Lord,  and 
that,    such   being  the   case,    Nicodemus,   the  teacher 
only  of  Jews,  and  knowing  only  the  Old  Testament, 

>  For  the  mission  of  Christ  was  to  give  Life,  either  to  the  world, 
as  He  declares,  and  by  His  own  direct  act,  and  in  a  spiritual  way, 
or  only  to  the  baptised,  as  the  materialists  declare,  and  indirectly 
on  His  part,  through  the  Works  of  men,  from  age  to  age,  by  their 
use  of  material  means.  And  so,  how  careful  He  was  to  say  that 
His  life  was  not  taken  from  Him  by  man,  but  that  He  laid  it  down 
of  Himself!  John  10:17,  18.  The  important  bearing  of  this 
upon  John  6:  53  also  may  be  readily  seen. 


Baptismal  Regeneration  Not  Introduced    281 


should  have  understood  all  about  baptismal  regener- 
ation, and  was  fitly  criticised  for  his  ignorance  of 
this  so-called  Christian  dogma,  then  the  wonder  is, 
that  one,  who  was  so  quick  to  let  it  be  known  when  he 
did  not  understand  should,  upon  the  absence  of  explana- 
tion in  that  direction,  have  ceased  to  question,  while 
an  explanatory  discourse  which  would  seem  to  have 
no  connection  with  water  or  water  baptism  was  deliv- 
ered to  him,  and  which  therefore,  as  explanatory 
of  a  regeneration  through  material  water,  must  have 
seemed  to  him  as  unintelligible  and  as  foreign  to  the 
subject  as  it  was  possible  to  be  made.  And  yet,  his 
very  ceasing  to  question  shows  that  he  did  under- 
stand what  Jesus  really  intended;  and  he  afterwards 
said  as  much  when  he  told  the  Jewish  council  that 
they  should  not  assume  to  condemn  our  Lord  before 
they  too  had  heard  Him,  and  knew  what  He  doeth. 
And  that  he  did  understand,  and  had  made  his  fellow- 
councillor  Joseph,  who  had  been  theretofore  a  timid 
believer,  a  partner  of  his  knowledge,  is  the  only  thing 
which  accounts  for  their  unique  boldness  at  the  time 
of  the  Crucifixion.1 

1  Some  may  try  to  dodge  the  point  at  issue  by  supposing  Jesus 
to  have  intended  both  baptismal  regeneration  and  also  what  He 
did  say  that  Nicodemus  understood.  But  they  give  no  grounds 
for  so  supposing;  and  certainly  none  appear.  We  can  suppose 
anything;  but  supposition  and  assumption  are  not  enough.  Why 
did  not  Jesus  then  so  explain  to  the  questioning  Nicodemus  when 
He  answered  him?  Surely  His  explanations  are  quite  plain  as 
to  His  mission  being  to  give  Life  to  and  save  the  world;  but 
how  about  the  supposed  baptismal  regeneration?  It  remains — a 
supposition;  and  as  a  supposition  we  leave  it  to  the  infatuated, 
self-satisfied  placidity  of  ecclesiasticism,  whose  faith  may  not 
remove  mountains ;  but  neither  can  mountains  remove  it.  Against 
any  amount  of  truth  it  will  hold  to  its  serenity,  and  in  its  "strong 
delusion"  cannot  be  shaken.  We  have  seen,  however,  how  every 
argument  is  against  the  assumption. 


282    The  Foundation  and  the  Superstructure 


§  138.  Regeneration  through  Christ. — To  di- 
rect the  attention  of  men  first  and  above  all  things 
to  the  great  events  of  the  Life  and  Death  of  Jesus, 
rather  than  to  symbols,  and  thus  in  a  measure  ward 
off  the  abuses  of  ecclesiasticism,  may  have  been  rea- 
sons, in  addition  to  the  more  direct  ones,  why  He 
deferred  to  the  last  the  institution  of  those  memorial 
sacraments  which  were  to  perform  their  necessary 
part  in  retaining  in  the  world  the  knowledge  of  what 
He  had  done  for  men.  And  in  respect  of  baptism  it 
was  most  appropriate  that  He  Himself  refrained  so 
carefully  from  baptising;  seeing  that  it  was  not  by  a 
ceremony  that  men  were  to  be  born  of  God  through 
Him,  but  solely  because  of  His  Life  of  Righteousness 
and  atoning  Death.1  And  it  was  well  also  that  previ- 
ous to  His  saving  Work  men,  and  particularly  His  own 
disciples,  should  have  been  engaged  in  baptising  one 
another  with  the  baptism  which  told  only  of  their  own 
repentance  or  efforts  to  lead  for  themselves  the  Life  of 
Righteousness ;  that  is  to  say,  which  told  of  the  vanity 
of  their  subsequent  works,  even  if  perfect,  to  save 
sinners  from  the  Death  which  is  declared  to  be  the 
wages  of  their  sin.  Thus  was  baptism,  as  finally  in- 
stituted by  Him,  made  the  better  memorial  of  His 
own  Work,  in  contrast  with  theirs.  Nay,  since  it  was 
to  be  a  reminder  of  Himself  after  He  had  left  the 
world  and  ascended  into  heaven,  how  incongruous 
it  would  have  been  for  Him  to  have  celebrated  a 
ceremony  of  reminder  while  still  present  among  men.2 

1  Like  as  the  goodness  in  men  shows  them  to  be  born  of  the 
Spirit,  so,  most  consistently,  the  Bible  declares  the  Holy  Spirit 
to  fall  upon  men  also  before  baptism  (Acts  10:  44-48),  and  also 
that  they  believe  before  baptism  (Acts  2 :  41;  4:  4;  8:  12,  etc.). 

2  So,  the  passover  feast  was  made  to  foretell  the  offering  of  the 
true  paschal  Lamb  to  the  very  last,  and  only  then,  after  its  final 


Regeneration  through  Christ  283 


In  fact,  it  is  just  these  subtle  refinements  of  congruity 
which  illustrate  the  supernatural  character  of  the 
inspired  word.  And  by  His  postponing  the  institu- 
tion of  baptism  as  a  memorial  sacrament  until  after 
the  events  memorialised  were  performed,  and  in  His 
refraining  from  baptising,  there  was  not  only  con- 
gruity of  action,  but  it  was  shown  also  that  men 
ought  rather  to  dwell  in  mind  upon  the  events,  and 
upon  what  had  been  accomplished  by  them,  than  upon 
the  ceremonies  instituted  to  remind  us  thereof.  In 
other  words,  the  postponement,  and  especially  the 
refraining,  indicate  the  teaching  of  baptism  to  be, 
that  through  no  material  water  are  men  begotten  of 
God  in  Christ;  but  that  the  sacrament  is  designed 
rather  to  show  forth  for  all  time  how  that  all  men 
have  been  baptised  into  His  Death,  and  risen  again 
in  His  Resurrection;1  or  that  in  His  Death,  com- 
pleting His  Life  of  Righteousness,  they  too  have  died, 
and  suffered  the  penalty  of  sin;  and  thus,  having 
their  sins  removed  (like  as  in  the  symbolic  ceremony 
the  natural  flesh  is  washed  in  the  baptismal  water), 
and  a  new  Life  of  Righteousness  given  to  all  irre- 
spectively, in  Him  again  they  all  have  risen,  and  are 
accordingly  born  into  that  new  Life  which  is  of  God 
with  all  its  inseparable  consequences,  including  the 
new  Judgment  according  to  Deeds,  in  the  place  of 
the  old  Death  from  which  we  have  been  delivered.2 

celebration,  was  changed  to  the  feast  which  thereafter  was  to 
remind  us  that  its  prophecy  had  been  fulfilled.  See  Luke  22  : 
15-18. 

1  Rom.  6:3-11.     Col.  2:  12. 

2  In  argument  with  even  a  presbyter  of  good  education  I  have 
learned  the  necessity  of  pointing  out  the  difference  between  pre- 
vious baptisms  which  told  only  of  repentance,  and  the  baptism 
instituted  by  our  Lord,  which  told  rather   of    His   than  of  our 


284    The  Foundation  and  the  Superstructure 


§  139.  Regeneration  Not  Accomplished  by  Bap- 
tism.— And  here  let  it  be  remembered  again,  and 
due  weight  given  to  the  fact,  that  the  declaration  of 
the  necessity  of  regeneration  was  made  before  the 
institution  of  Christian  baptism;  or  before  the  sacra- 
ment, or  any  idea  of  regeneration  thereby,  had  been 
known  among  men,  including,  let  us  bear  in  mind, 
among  even  the  followers  of  our  Lord;  and  yet  was 
declared  to  be  what  "the  Teacher  of  Israel"  should 
very  well  know;  showing  plainly,  that  a  regeneration 
by  baptism  could  not  be  the  thing  intended.  But  if,  as 
the  misrepresentation  would  have  it,  there  had  been 
truly  a  preexistent  necessity  for  the  sacrament,  then, 
on  that  supposition,  the  lateness  of  the  institution, 
after  billions  of  the  human  race  had  died,  and  again 
the  persistent  and  evidently  careful  postponement 
of  the  institution  during  the  life  of  Jesus,  the  self- 
avowed  Saviour  of  the  world,  and,  in  conformity  there- 
with, the  strict  refraining  by  Himself  from  baptising, 
while  men,  on  the  supposition,  were  daily  perishing 
without  the  possibility  of  ever  entering  the  Kingdom 
of  God, — whatever  else  such  things  may  show  forth, — 
of  a  certainty  would  not  indicate  that  God  loves,  or 
ever  loved,  the  world;  but  just  the  contrary.  For  if 
baptism  be  thus  essential  to  the  regaining  of  Life  for 
the  individual,  and  so  palpably  essential  that  Nico- 
demus,  as  a  learned  Jew,  even  before  its  institution, 
should  have  known  the  fact  (although,  it  being  a 
simple,  arbitrary  ceremony,  how  he  possibly  could 
have  thus  known,  let  those  who  so  believe  explain), 
then  the  supposition  means,  that  an  absolute  neces- 

keeping  of  the  law,  and  whose  superstructural  significance  was 
simply  consequential  upon  the  Foundation  laid  by  Him.  See 
Matt.  3:  11-17.     Acts  1:  5;  10:  44-48;  19:  1-7. 


Not  Accomplished  by  Baptism        285 


sity  to  the  Life  of  the  world  has  never  been  supplied — 
neither  before  the  coming  of  Christ,  nor  since!  Not 
since;  for  the  administration  of  the  sacrament  to  all 
mankind  has  never  since  been  possible.  Nay,  after 
that  coming,  there  was  (assuming  the  supposed  fun- 
damental necessity  of  baptism  for  the  regeneration 
of  the  individual,  and  his  entrance  into  the  kingdom 
of  God)  not  the  slightest  regard  apparently  had  for 
the  multitudes  who  were  daily  departing  from  the 
world;  the  very  institution  of  the  sacrament  being 
delayed  until  after  the  professed  Saviour  of  all  men 
had  Himself  died,  and  risen  again,  and  was  about 
to  leave  the  world !  For,  remember,  the  statement  is 
without  qualification,  that  "Except  a  man  be  born 
of  Water  and  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God."  Hence  it  strictly  requires,  if  the  sup- 
position be  correct,  the  shutting  out  of  that  kingdom 
for  ever  of  all  who  die  without  being  baptised.  Any 
merciful  qualifications  of  the  statement  which  we  may 
choose  to  invent,  or  to  infer  from  other  texts,  are  not 
those  of  our  Lord,  and  would  seem  to  be  introducing, 
and  very  unnecessarily,  confusion  and  incoherence 
into  the  revelations  of  God.  The  words  of  Jesus  are 
positive,  and  on  the  side  of  love;  and  if  therefore 
they  are  capable  of  a  positive  interpretation  on  that 
side  in  harmony  with  the  other  scriptures,  it  should  be 
given.  As  between  the  two  opposing  views,  it  is 
either  that  He  Himself  alone  is  the  Life  of  the  world 
or  that  He  becomes  the  Life  of  the  baptised  only. 
If  the  latter,  then  of  course  He  is  not  the  Life  of  the 
world;  although  over  and  over  again  He  so  declares; 
and,  in  substance,  at  this  very  interview  with  Nico- 
demus;  and  accordingly  for  the  greater  number  of 
mankind  there  would  be  absolutely  no  hope  of  ever 


286    The  Foundation  and  the  Superstructure 


entering  the  Kingdom  of  God.      If,  however,  He  is, 
as  He  says,  the  Life  of  the  world,  then  our  own  mer- 
ciful, but  unreliable  inventions,  and  inferences,  and 
modifications,  and  qualifications,  to  break  the  force 
of  the  positive  statement,  become  unnecessary;    and 
we  are  saved  the  hazard  of  adding  to  or  tampering 
with  the  word  of  God,  if  not  from  making  Him  who 
is  the  Truth  itself  a  liar.     Hence,  in  asserting  a  mere 
ceremony  to  be  so  essential  to  regeneration,  and  to  an 
entrance  into  the  kingdom  of  God,  what  utter  indif- 
ference to  the  salvation  of  the  world  at  large  would  we 
imply  in  its  Creator  and  professed  Saviour!   And  how 
utterly  useless,  nay  cruel,  would  be  a  universal  redemp- 
tion from  Death!     And  how  chary  and  unbeneficent 
would  be  the  representation  made  by  the  baptismal  idea 
of  the  dispensation  of  the  Grace  of  God;  indicating, 
moreover,  its  bestowal  through  Christ  to  be  no  longer 
free,   but  purchased   by  the  Works  of  men!    What 
therefore,  in  justice  to  the  holy  God  of  Love,  ought  a 
reasonable  man  to  think  of  so  dishonouring  an  inter- 
pretation  of  the  words    of    Him,   who,   in   declaring 
thus  positively,  and  without  qualification,  the  absolute 
necessity   of  the  regeneration   of  mankind,   declared 
also  with  equal  positiveness  His  mission  to  be  to  give 
Life  to  the  world,  and  that  He  was  sent  for  this  pur- 
pose, because,  verily,   God  loved   the   world?       And 
what,   moreover,   ought  we  to  think  of  the  narrow 
bigotry,  the  indifferent  heartlessness,  and  the  horri- 
ble   blasphemy    of    the    ecclesiasticism    which    could 
invent  such  an  unseemly  interpretation?    And  if,  in 
addition,  even  subsequent  to  the  institution  of  baptism, 
its  administration  to  the  great  majority  of  men  has  been 
practically  impossible, — as  has  been  patent  ever  since, — 
then  what  far  greater  reason  for  reproof  attaches  to 


Not  Accomplished  by  Baptism        287 


those  who  advocate  the  blasphemous  interpretation, 
than  for  imagining  Jesus  to  have  reproved  Nicodemus 
for  not  knowing  that  God  was  so  cruel,  and  was  so 
arbitrarily  respective  of  persons!1  For  that  matter, 
where  all  alike  deserved  Death,  no  plan  of  regeneration, 
which  was  not  effective  for  all  sinners  irrespectively, 
can  be  regarded  as  showing  forth  God's  love  for  the 
world,  or  that  He  is  no  respecter  of  persons.  Any 
bestowal  of  Life  by  means  that  are  partial  in  their 
effects  would  demonstrate  Him  to  be  as  partial  as  His 
system,  and  most  certainly  to  be  no  lover  of  the  whole 
world.  And  accordingly,  what  mockery  would  have 
been  the  reason  given  for  the  mission  of  Jesus  by  Him- 
self, to  wit,  that  He  would  regenerate  and  save,  be- 
cause "God  so  loved  the  world";2  or  also  the  inspired 
declaration  that  He  was  a  propitiation  "for  the  whole 
world."3 

>  The  quasi  reproof  to  Nicodemus  deprives  the  advocate  of 
baptismal  regeneration  of  the  argument  that  baptism  only  became 
essential  when  instituted  after  the  resurrection.  But  it  would  be 
enough  to  disprove  God's  love  for  the  world,  if  the  fact  were  that 
He  instituted  a  sacrament  through  which,  only,  man  could  be 
regenerated;  and  at  the  same  time  its  administration  to  all — in 
this  case  to  the  great  majority  of  the  human  race — has  ever  since 
been  impossible.  And  yet,  in  the  interview,  it  is  God's  love  for 
the  world  which  is  given  as  the  motive  of  His  Gift  of  renewed  Life 
to  men.  If,  moreover,  before  the  institution  of  baptism  regenera- 
tion were  effected  without  a  ceremony,  then,  those  who  lived  be- 
fore were  favoured  of  God.  That  is,  He  has  respected  persons, 
and  Christ's  Advent  has  not  been  of  benefit  to  men,  but  has  added 
to  the  difficulty  of  gaining  Life  for  all,  instead  of  His  being  the 
Life  of  the  world. 

»  St.  Paul,  we  remember,  effectually  answers  the  conditional 
argument,  which  would  make  final  salvation  to  depend  upon  the 
fleeting  conditions  of  this  life,  and  the  mercy  of  God  to  last  just 
that  long.  He  shows  that  if  God  loved  the  unredeemed  world, 
much  more  does  He  love  the  redeemed  world,  now  washed  in  the 
Blood  of  His  beloved  Son.     See  Rom.  5. 

J  1  John  2:2. 


288  The  Foundation  and  the  Superstructure 


§140.  The  Uncovenanted  Mercies  of  God. — To 
obviate  all  these  and  the  like  vital  objections  to  bap- 
tism as  a  necessity  to  the  regeneration  of  men,  the  up- 
holders of  the  dogma  are  compelled  to  resort  without 
authority  to  the  uncovenanted  mercies  of  God.  To  do 
so  does  honour  to  their  hearts,  but  not  to  their  logic. 
And  it  is  doing  honour  to  their  hearts  at  the  expense 
of  the  honour  due  to  the  Lord.  For  if,  to  repeat,  in 
any  way  man  may  gain  Life  without  being  born  of 
sacramental  water,  then,  when  Jesus  is  represented  as 
declaring  the  necessity  of  baptism,  He  is  represented 
as  declaring  what,  on  the  supposition,  would  be  ob- 
viously not  true.  And  thus,  in  the  very  face  of  His 
supposed  declaration,  as  well  as  of  their  own  dogma 
and  purely  upon  their  own  authority,  the  humanity 
within  them,  from  which  they  cannot  separate  them- 
selves, it  being  a  part  of  their  new,  godlike  nature,  com- 
pels them  to  claim,  that  a  necessity,  by  Him  supposed 
to  be  stated,  and  stated  without  qualification,  becomes, 
under  certain  circumstances,  according  to  their  sense 
of  right,  in  spite  of  their  interpretation  of  His  state- 
ment, no  necessity  at  all.  It  is  in  fact  a  confession 
that  their  own  interpretation  of  the  words  of  Him 
who  is  the  Truth,  as  well  as  the  Life,  is  not  correct; 
and  that  the  statement,  in  its  strictness,  as  by  them 
supposed  to  be  made,  would  be  a  libel  upon  the  divine 
character.  They  therefore  daringly  assume,  but  from 
the  best  of  motives,  to  modify  the  statement  of  Jesus, 
as  by  themselves  interpreted,  to  suit  their  better  ideas 
of  God.  In  other  words,  they  admit  that  their  in- 
terpretation cannot  be  made,  without  playing  fast  and 
loose  with  the  words  of  Jesus  as  thus  interpreted, 
or,  that  is  to  say,  without  insisting  upon  or  dispensing 
with  them  as  often  as  their  judgment,  or,  perhaps,  their 


Baptism  and  Universality  of  Salvation     289 


partisan  interests,  may  require.  Thus  are  they  com- 
pelled, in  spite  of  the  frequent  commands  to  the  con- 
trary, to  add  to  or  subtract  from  the  inspired  word 
as  they  hold  it  to  be  revealed,  and  to  admit  that  per- 
sons need  not  always  be  born  of  baptised  water  to 
"enter  the  kingdom  of  God."  1 

§  141.  Baptism  and  the  Universality  of  Sal- 
vation.— And  yet,  when  our  Lord  asserted  that  to 
enter  that  kingdom  we  must  be  born  from  above,  even 
of  Water  and  Spirit,  He  not  only  put  the  necessity 
without  qualification,  but  prefaced  His  assertion  with 
the  strong,  emphatic  words,  "  Truly,  truly,  I  say  unto 
thee. "  How  much  more  reverent  it  would  be,  as  well 
as  consistent,  to  recognise  our  Lord  to  be  "verily," 

1  I  cannot  but  honour,  however,  those  whose  divine  nature 
thus  asserts  itself  at  the  expense  both  of  their  logic  and  of  their 
ecclesiasticism.  Very  different  was  the  spirit  of  two  individuals 
who,  one  Sunday,  many  years  ago,  entered  the  cabin  of  a  ferry 
boat  where  I  was  sitting,  one  of  them  shouting  exultingly,  "Ah-h-h! 

did  not  Father  settle  well  this  trashy  talk  about  invincible 

ignorance  ?  What  folly,  in  this  age,  when  the  claims  of  the  Church 
are  so  well  known,  to  talk  of  invincible  ignorance!"  These  un- 
fortunates were  evidently  felicitating  themselves  that  their  ecclesi- 
astical opponents  were  to  burn  forever  in  the  fires  of  hell !  These 
could  have  no  claim  to  mercy  because  of  ignorance.  What  de- 
licious satisfaction!  The  whole  manner  of  the  heartless  wretches 
savoured  of  diabolical  glee  and  proud  self-satisfaction.  Their 
worse  nature,  derived  of  the  devil,  was  having  full  swing;  and  the 
arch-enemy  had  reason  to  gloat  in  triumph  over  them.  If  not 
following  the  loving  One  who  came  to  save  the  world,  they  were 
the  strictest  followers  of  the  "father"  to  whom  they  had  been 
listening;  and  he  too  could  have  gloated  in  his  children.  Alas! 
how  easily  the  minister  of  Christ  degenerates  into  a  minister  of 
evil;  preaching,  not  the  gospel  of  love,  but  the  baspel  of  hate!  As  I 
could  do  no  good  to  the  strangers  I  of  course  was  silent.  How 
singular  that  they  should  felicitate  themselves  upon  being  children 
of  God,  just  when  they  were  evidencing  themselves  to  be  children 
of  the  devil! 

19 


290  The  Foundation  and  the  Superstructure 


what  He  declares  Himself,  even  the  Life  of  the  world; x 
and  that,  in  the  passage  in  question,  He  not  only  affirms 
what  is  indeed  a  strict  necessity,  but  plainly  indicates, 
in  answer  to  Nicodemus,  that  He  had  come  from  God 
to  supply  that  necessity  to  the  full,  or  for  all  men.  If 
dogmatisers  would  throw  aside  all  partisanship  in  the 
matter,  they  would  perceive  how  afterwards  the  Divine 
Speaker  goes  on,  in  explanation,  expressly  to  connect 
His  affirmation  with  the  love  of  God  for  the  world,  and 
with  His  sending  His  Son  to  save  the  world;  and  that 
He  makes  no  mention  at  all  of  baptism,  or  even  of 
water,  in  that  explanation,  and  that  instead  of  making 
a  distinction  of  those  who  are  baptised  from  those  who 
are  not,  His  only  distinction  is  between  those  who 
continue  under  judgment,  because  their  deeds  are  evil, 
and  those  who  are  freed  from  that  judgment,  because 
they  have  become  perfect  believers,  with  deeds  that 
are  manifestly  wrought  in  God.  And  men  would  see 
also  with  what  consistency  the  Bible  tells  us  in  express 
words,  first,  of  the  Spirit  falling  upon  men  before  bap- 
tism; thus  showing  that  they  were  already  born  of 
the  Spirit  and  could  in  consequence  be  moved  thereof ; 2 
and  next,  of  the  goodness  in  general  in  man,  proving 
at  each  manifestation  of  the  same  that  he  was  thus 
born;  and  thirdly,  of  unbelievers  becoming  converts; 
again  demonstrating  that  they  had  received  of  the 
Spirit  before  baptism 3  and  that  in  the  convert  there  is 
a  spiritual  being,  already  begotten  of  God,  to  be 
baptised.4  Had  the  answer  of  Jesus  to  Nicodemus 
been  so  worded  as  simply  to  show  the  necessity  of 

>  That  is,  that  He  who  is  "the  Truth,  "  and  said,  "Truly,  truly,  " 
spake  the  truth. 

2  Whereas  in  "the  old  man"  there  is  no  good  at  all.  Rom.  7: 
18;  8:  s-io. 

'  Acts  10:  44-48.     1  John  3:  24.  *  1  John  2:  29;  4:  9-14. 


Baptism  and  Universality  of  Salvation    291 


an  humble,  obedient  spirit  to  final  salvation,  and 
therefore  of  being  baptised;  without,  however,  posi- 
tively making  the  sacrament  the  door  of  spiritual 
Life,  and,  in  consequence,  indispensable  to  final  sal- 
vation ;  in  such  a  case  it  would  be  no  contradiction  to 
rest  our  hopes  for  the  unbaptised  upon  the  mercy  of 
God,  which,  we  are  told  over  and  over  again,  endureth 
for  ever.  A  passage  worded  in  this  manner  is  that  of 
Mark  16 :  16, 1  "He  that  has  believed  (i.  e.  to  perfection) 
and  been  baptized  shall  be  saved:  but  he  that  has  not 
believed  shall  be  judged."  But  the  passage  which  we 
have  had  under  consideration  all  along,  on  the  other 
hand,  admits  of  no  loop-hole  of  escape  in  respect  of 
the  necessity  by  it  proclaimed;  and  that  necessity  is 
also  asserted  in  the  strongest  manner  possible : — ' '  Ver- 
ily, verily,  I  say  unto  thee,  Except  a  man  be  born  of 
Water  and  Spirit,  he  cannot  enter  into  the  kingdom  of 
God."  In  other  words,  the  passage  declares,  that 
except  man  has  a  Saviour  to  save  him  from  Death, 
he  must  die.  And  it  obviously  implies,  in  view  of 
the  question  of  Nicodemus,  that  Jesus  had  been  sent 
from  God  to  be  that  Saviour; — an  implication  which  is 
afterwards  confirmed  in  express  words.  Furthermore, 
in  the  universality  of  the  need  thus  affirmed  by  our 
Lord  is  implied  also  the  universality  of  the  salvation 
which  He  was  sent  from  the  irrespective  God  to  effect. 
And  this  implication  likewise  has  its  confirmation  by 
Him,  when  He  gives  the  motive  of  His  mission  to  be 
God's  love  for  the  world. 

1  A  passage,  by  the  way,  considered  by  some  of  doubtful  au- 
thenticity. 


NOTES. 

§  i  (a),  (p.  i).  I  take  the  following  from  the  manuscript  of  The 
Purpose  of  the  JEons,  referred  to  in  the  Preface  hereto: 

"§  145.  The  Origin  of  Evil  in  Sin. — In  Sin,»  and  its  imme- 
diate result,  Spiritual  Death,  or  alienation  from  God,  we  have  the 
origin  of  all  Evil.  .  .  .  Final  and  Utter  Destruction  may  be  re- 
garded as  the  natural  consequence,  the  legitimate  fruit,  of  Spiritual 
Death; 2  and  being  averted,  its  substitute  of  Suffering  becomes  the 
actual  consequence.  Hence,  the  latter  is  called  in  the  Bible  'the 
Second  Death,'  because,  doubtless,  of  its  being  the  substitute 
for  Final  Death,  but,  especially,  because  of  its  being  the  actual 
development  of,  and  therefore  succeeding,  Spiritual  Death. J  .  .  . 
For,  as  God  is  the  sole  Source  of  '  Life, '  any  alienation  from  Him, 
in  depriving  that  which  is  alienated  of  Life,  produces  of  course 
immediate  'Death,'  according  to  the  extent  of  the  alienation. 
In  fact,  the  Death,  so  produced,  but  for  Redemption,  would  have 
immediately  eventuated  in  the  utter  destruction  of  the  sinner: 
just  as,  with  Redemption,  it  actually  eventuates  in,  or  has  for  its 
result,  the  Second  Death. 

"§  146.  The  Spiritual  Conception  of  Death. — The  spiritual 
eye  of  man  not  being  opened  to  discern  the  purely  spiritual  state 
of  alienation  from  God,  we  only  become  sensible  of  Death  having 
been  produced  in  us,  when  it  makes  itself  apparent  to  the  eye  of 
sense.  There  must  be  some  outward  and  visible  sign  of  the  in- 
ward and  spiritual  disaster  which  stops  the  flow  of  Life;  or  Death 
is  to  us  as  if  it  had  not  occurred.  But  when  the  vigour  of  Life 
wholly  or  in  part  abates,  and  Destruction  wholly  or  in  part  takes 

1  Or,  rather,  Sinfulness.  I  use  the  term  "  Sin,"  because  it  is 
the  familiar  one  of  our  English  versions;  understanding  by  it, 
however,   Sinfulness. 

2  That  is,  in  the  Biblical  sense;  or  that  we  "were  by  nature  chil- 
dren of  wrath  " :  for  in  general,  of  course,  that  only  is  natural,  which 
is  in  accordance  with  the  order  of  things  as  actually  experienced 
in  nature. 

3  Rev.  2 :  11 ;  20 :  6,  14;  21:8.     Jude  5,12. 

293 


294  The  Foundation  and  the  Superstructure 


its  place,  then  we  become  vividly  conscious  of  the  mortal  change 
which  has  happened;  and  to  the  outward  manifestation,  rather  than 
to  Death  itself,  we  give  the  name.  But,  in  a  spiritual  sense,  Death 
is  that  which  cuts  off  the  living  being  from  Him  from  whom  all 
Life  proceeds;  and  the  outward  manifestation  of  the  fact  is  rather 
a  second  Death,  which  may  be  complete,  or  which  may  be  partial. 
But  the  complete  form  being  abolished,  the  partial  becomes  that 
which  alone  is  possible  and  actual,  and  accordingly  appropriates 
to  itself,  exclusively,  the  title  of  the  second  Death. » 

"§147.  Spiritual  Death. — To  illustrate:  Spiritual  Death  is 
the  girdling  which  cuts  off  a  tree  from  its  Root  and  Source  of  Life. 
The  Second  Death  is  the  visible  Decay  and  blighted  condition  of 
the  tree  which  ensue. 

"Final  Death  would  of  course  be  its  Utter  and  Complete  De- 
struction. 

"  This  Death,  however,  in  respect  to  mankind,  is  prevented  by 
the  insuperable  obstacle  which  has  been  interposed  to  the  natural 
effect  of  the  complete  girdling  of  the  human  tree  by  the  inde- 
structible Link  or  'Branch's  which  connects  the  tree  with  the 
Root. J  In  other  words,  Christ  Jesus  is  an  eternal  Link  or  Bond 
of  connection  between  God  and  man;  and  through  Him  the  Holy 
Spirit  (to  return  to  our  metaphor)  imparts  the  Life-giving  juices 
which  sustain  the  tree  in  Life,  and  whereby  its  eventual  restoration 
to  Health  is  effected. 

"§  148.  The  First  Death. — From  this  it  will  be  seen  that, 
in  all  strictness,  the  true  First  Death,  which  is  the  immediate 
or  primary  result  of  an  act  of  Sin,  is  the  Death  which  consists  in  a 
state  of  alienation  from  God.  And,  cutting  off,  as  Sin  does,  him 
who  commits  it  from  the  Great  Source  of  all  our  living  powers 
from  Him  in  whom  'we  live,  and  move,  and  have  our  being,'* 
the  severance  is  sure  to  be  speedily  followed  by  the  horrors  of  the 
Second  Death;  and  in  exact  accordance  with  the  extent  of  the 

1  Accordingly,  St.  Jude  says  (illustrating  the  fact  that  judgment 
upon  the  sinner  follows  upon  redemption),  "that  the  Lord,  having 
saved  people  out  of  the  land  of  Egypt,  the  second  time  (to  Sevrs- 
pov)  destroyed  them  that  believed  not":  and  so,  he  speaks 
of  the  wicked,  a  few  verses  after,  as  "twice  dead."  Jude  5,  12. 
So  Goliath  is  killed  with  the  stone  (the  First  Death),  and  with  the 
sword  (the  Second).     1  Samuel  17:  50,  51. 

2  Is.  n:  1 ;  4:  2.     Jer.  23:  5,  6;  33:  15,  16.     Zech.  3:  8,  9;  6:  12,  13. 

Ps.   no:  2. 

3  Rev.  5:  5;  22:  16.     Is.  n:  1,  10.     Rom.  15:  12. 
*  Acts  17:  28. 


Notes  295 

severance.  Just  as  the  obstruction  of  the  healthful  flow  of  blood 
from  the  heart  results  in  physical  disorders  in  proportion  to  the 
obstructing  cause.  But  as  the  unseen  obstruction  is  one  thing, 
and  the  visible  disorders  caused  by  it  quite  another,  so  the  in- 
visible state  of  alienation  from  God  caused  by  Sin  is  a  very  different 
Death  from  the  visible  forms  of  Death  which  are  actually  produced 
by  it,  and  to  which  visible  forms  in  general,  however  numerous 
or  diversified  they  may  be,  is  applied  the  appellation  of  the  Second 
Death. 

"§  149.  The  Apocalyptic  Vision  of  Death. — Hence,  in  the 
representation  of  Death  on  the  pale  horse,  and  of  Hell  following 
with  him,  in  the  Apocalyptic  Vision,  it  is  very  evidently,  in  the  one 
case,  a  Spiritual  Death  of  alienation  from  God,  and,  in  the  other, 
the  disastrous  consequences  attendant  thereupon,  which  are 
respectively  depicted.'  In  other  words,  Spiritual  Death  goes 
before,  and  Hell  follows  in  close  and  constant  attendance;  thereby 
justifying  its  title  of  the  Second  Death.  In  short,  the  latter  is 
death  as  actually  manifested  to  the  senses  and  experience;  or 
Death,  not  in  any  abstract  or  spiritualised  sense,  but  in  its  visible 
and  concrete  form,  whatever  that  form  may  be,  and  whenever 
and  wherever  it  may  be  exhibited,  whether  in  this  ason,  or  in  the 
ason  to  come; — that  is  to  say,  including  all  suffering,  corruption, 
and  degradation,  here  or  hereafter.  It  is  therefore  the  judgments 
which  follow  upon  the  state  produced  by  Sin,  rather  than  the 
state  itself;  the  latter  being  in  fact  what  the  Bible,  which  usually 
goes  straight  to  the  sources  of  things,  commonly  denominates  by 
the  simple  term  '  Death. '  It  is  the  latter  state,  accordingly,  or 
the  Spiritual  Death  of  alienation  from  God,  which  is  distinguished 
in  the  Scriptures  by  such  words  as  '  Darkness, '  or  '  Outer  Darkness ' ; 2 
while  the  Second  Death  refers  rather  to  the  '  stumbling '  of  him  who 
walketh  in  that  darkness.  "3 

§  3  (°).  (P-  7)-  The  Psalmist  and  the  Three  Salvations. — The 
Psalmist  (116:  7-9)  sings  prophetically  of  the  three  salvations: 
"  Return  unto  thy  rest,  O  my  soul;  for  the  Lord  hath  dealt  boun- 
tifully with  thee.  For  Thou  hast  delivered  my  soul  from  Death, 
mine  eyes  from  Tears,  and  my  feet  from  Falling.  I  will  walk 
before  the  Lord  in  the  land  of  the  living  "  (even  where  there  shall 
be  no  more  Sorrow,  or  Crying,  or  Death.  Rev.  21:4).  And  again 
(56:  12,  13):  "Thy  vows  are  upon  me,  O  God:  I  will  render  praises 


1  Rev.  6 :  8. 

2  Compare,  for  example,  1  John  2:  8-1 1  with  3:  14,  15,  and  6. 

3  See  John  11 :  8-10.     1  John  2  :  10. 


296  The  Foundation  and  the  Superstructure 


unto  Thee.  For  Thou  hast  delivered  my  soul  from  Death:  wilt 
not  Thou  deliver  my  feet  from  Falling,  that  I  may  walk  before 
God  in  the  Light  of  the  living?"  And  Isaiah  repeats  (25:  8): 
"He  will  swallow  up  Death  in  victory;  and  the  Lord  God  will 
wipe  away  Tears  from  off  all  faces;  and  the  Reproach  (i.  e.  Sin- 
fulness) shall  He  take  away  from  off  all  the  earth:  for  the  Lord 
hath  spoken  it. " 

Among  the  countless  illustrations  of  the  subject  which  fill  the 
pages  of  the  Bible  I  may  mention  the  three  days  of  our  Lord's 
entombment.  The  first  of  these  days  was  that  of  His  Death — 
an  evident  showing  forth  of  our  Salvation  from  Death.  The 
second,  the  only  full,  complete  day,  was  that  of  the  preaching 
to  the  sinful  spirits  in  prison,  the  sealing  of  the  stone,  the  scriptural 
type  of  the  death  caused  by  Sin,  and  the  setting  of  the  watch. 
It  told  of  the  long  aeon  of  Sinfulness  during  which  it  is  impossible 
for  man  to  attain  his  final  resurrection.  Accordingly,  the  illus- 
trative day  could  not  be  shortened  a  single  moment.  But  as  the 
only  purpose  of  suffering  is  to  make  man  perfect,  why,  after  the 
aeon  of  imperfection  is  over,  should  there  not  at  once  be  the  Sal- 
vation from  Woe?  Hence  the  third  illustrative  day  is  only  long 
enough  to  make  its  figurative  character  manifest.  While  it  was 
still  dark,  even  before  the  dawn,  the  tomb  was  found  vacant,  with 
the  sealing  stone  rolled  away,  and  the  watching  soldiers  gone. 

In  Nature  also  the  illustrations  are  innumerable;  a  suggestive 
one  being  that  of  a  tree,  in  beauteous  Life,  with  its  Roots,  Trunk 
and  Branches.  In  fact,  all  nature  exists  in  just  three  conditions — 
that  of  a  solid,  a  liquid,  or  a  gas;  and  its  every  visible  form  must 
have  at  least  three  sides.  Spiritual  Life  is,  however,  best  denoted 
in  such  figures  as  the  Bud,  the  Blossom,  and  the  Fruit;  or,  the 
Infant,  the  Youth,  and  the  Man. 

§10  (a),  (p.  20).  JEouic  Conceptions. — The  following  examples 
of  aionios  will  illustrate,  as  in  the  case  of  the  noun,  its  normally  tem- 
poral meaning,  to  wit: — LXX. — Gen.  17:8  promises  to  Abraham 
and  his  seed  the  land  wherein  he  dwelt  for  an  ceonic  possession. 
And  yet,  subsequently,  this  possession  was  found  to  be  dependent 
upon  and  correlated  with  their  conduct.  See  17:  19;  48:  4.  Lev. 
26:  33-45.  Deut.  4:  25-31;  28:  63,  64;  29:  22-28.  1  Ch.  16:  17. 
Ps.  105:8-11.  Ezek.  36:  2.  Neh.  1:8,  9.  Esth.  4:  17.  Gen.  17: 
13,  Circumcision  called  an  ceonic  covenant;  yet  the  rite  ended  with 
redemption  and  justification.  Gal.  5:  1-6.  Ex.  12:  14,  17,  the 
keeping  of  the  passover  made  an  ceonic  law,  but  not  one  that  was 
everlasting.  1  Cor.  5:  7,  8,  the  priesthood  of  Aaron  and  his 
descendants  made  ceonic,  but  now  ended;  and  so  of  the  things 
severally  connected  therewith.     Ex.  27:  21;  28:  43;  29:  28;  30:  21. 


Notes  297 

Lev.  6:  18,  22;  7:  34,  36;  Io:  9>  J5;  16:  29,  34;  17:  7;  24:  3.  8,  9. 
Numb.   10:  8;   18:  8,   11,  19;  25:  13.     Sirac.  45:  *5>  mistakes,  or 
speaks  figuratively,  of  the  duration  of  this  ceonic  priesthood  by 
adding,  that  it  is  as  the  days  of  heaven;  which  is  only  actually  true, 
not  of  the  Levitical  priesthood,  but  of  that  of  Christ.      1  Mac.  2 :  54, 
speaks  of  the  ceonic  priesthood  of  Phinehas  also,  and  as  expressly 
covenanted.     For    ceonic    religious    observances    required    or    ob- 
served of  the  people,  but  now  obsolete,  see  Lev.  23:  14,  21,  31,  41. 
Numb.    15:   15;   19:  10,  21.     Tobit   1:  6.     Lev.   25:  34,  speaks  of 
cities  of  the  Levites  as  their  ceonic  possession;  and  Numb.  18:  23 
of  an  ceonic  law  relating  to  that  tribe.     Ps.  76:  6  (77:  5),  "I  have 
considered  days  of  old,  and  ancient  {ceonic)  years."     See  also  Is.  63 : 
11.     Prov.   22:  28,  "Remove  not  the  ancient  {ceonic)  landmarks 
which  thy  fathers  have  set. "     See  also  the  same  command  in 
23:  10.     Is.  58:  12,  "Thy  old  {ceonic)  desolate  places  shall  be  built 
up   (which  could  not  be  of   "everlasting"   desolation),   and  thy 
foundations  shall  be  ceonic  {i.  e.  from  age  to  age,  or  from  life  to 
life)  for  generations  of  generations";  or  not  for  ever.     See,  too, 
61:  4;  60:  15,  prophesies  ceonic  joy  for  generations  of  generations 
(*.  e.,  from  life  to  life).     Jer.  18:  15,  16,  "Because  my  people  have 
forgotten  me,  have  even  burned  incense  in  an  empty  (spirit),  they 
shall  tread  stumblingly  on  their  journeys  the  aeonic  rush-places, 
going  upon  by-tracks,  having  no  road  for  a  passage;  having  put 
their  land  to  desolation,   and  an  ceonic  hissing."     Ezek.    35:   5, 
mentions  the  ceonic  (old  perpetuated)  hatred  of  Esau's  descendants 
for  Jacob's.     Passages   also   apply    "aeonic"   to  the   duration   of 
mountains,  hills,  the  covenant  of  the  rainbow,  etc. 

N.  T. — Rom.  16:  25,  "kept  secret  in  ceonic  (ancient)  times." 
2  Th.  2  :  16,  "ceonic  consolation" — a  phrase  not  applicable  to  those 
in  the  bliss  of  heaven,  who  therefore  need  no  consolation.  2  Tim. 
1:9,  "before  ceonic  times."  Shows  again  ceonic  joined  with  times, 
and  these  to  have  ended.  So  Tit.  1:2.  As  therefore  applied  to 
"life"  or  "destruction,"  "aeonic"  has  a  graded  sense  correlated  in 
duration  and  quality  with  the  character  of  the  person  being  blessed 
or  destroyed.  This  will  appear  more  and  more  as  we  proceed.  I 
have  given  the  correlated  sense  of  "aeonic"  a  larger  treatment  in 
The  Purpose  of  the  JEons. 

§  13  (a),  (p.  25).  Illogical  Conception  of  Sin. — 1.  What  a  ridic- 
ulous argument  is  that  of  some,  who  contend  that  a  sin  against  the 
Infinite  (which  all  sin  is)  is  an  infinite  sin;  which  means,  that  sin, 
like  God,  is  infinite,  and  that  if  I  put  myself  in  opposition  to  any- 
thing I  become  that  thing!  What  is  against  the  Infinite  becomes  in- 
finite. If  I  strike  a  pump,  I  become  a  pump.  If  I  oppose  the  Bible, 
I  am  a  Bible;  if  then  the  devil,  I  am  a  devil!     With  ordinary  people 


298  The  Foundation  and  the  Superstructure 


the  exact  opposite  is  the  truth;  namely,  that  if  I  follow  the  devil, 
I  become  a  devil;  and  if  I  oppose  him,  it  is  godlike.  But  moreover, 
to  make  a  finite  man  contain  an  infinite  sin  (!)  which  cannot  have 
an  end  whatever  God  may  do,  is  to  ascribe  superior  godlike  qual- 
ities to  that  which  is  wholly  of  the  devil,  and  therefore  pays  honour 
to  him,  rather  than  to  God!  But  here  let  me  note  a  distinction, 
lest  some  should  be  confused.  To  sin  against  God  does  indeed 
prove  that  I  have  an  independent  free-will,  and  within  its  sphere 
am  a  god;  just  as  the  devil  suggested  to  Eve;  but  that  is  because 
of  the  free-will,  which  is  of  God,  not  because  of  the  sin,  which  is 
of  the  devil.1  While  the  former  proves  me  godlike,  the  latter 
proves  me  devilish.  So  "the  man  of  sin"  may  usurp  the  throne 
of  God  in  the  heart  of  man,  but  he  does  not  therefore  hold  that 
throne  forever.  It  is  one  thing  to  pretend;  it  is  quite  another  to  be. 
It  is  one  thing  to  usurp,  as  it  were,  divine  attributes;  but  quite 
another  for  the  pretender  to  be  the  God  that  he  pretends  to  be. 

2.  The  argument  for  the  infinity  of  sin  was  accordingly  a  ridic- 
ulously lame  device,  whereby  theologians  thought  to  justify  its 
infinite  punishment,  both  in  degree  and  duration.  The  argument, 
in  fact,  is  utterly  opposed  to  the  explicit  revelations  of  the  Bible, 
which  unmistakably  declare  the  wages  of  sin  to  be — Death! — 
even  the  final  end  of  the  sinner  with  his  sin; — not  an  existence 
prolonged  by  sin  to  infinity;  since  this  would  make  sin  to  beget — 
to  be  the  Father  of — Infinity!  The  argument  however  is  in  striking 
accord  with  the  ravings  of  pantheism,  which  would  imagine  the 
sinner  in  the  act  of  sin  to  be  simply  one  of  the  Protean  shapes  which 
the  Infinite  according  to  this  view  is  constantly  assuming.  In 
the  face  of  the  inconsistency  of  basing  infinity  upon  a  fleeting 
act,  they  in  effect  proclaim  the  fleeting  act  to  be  infinite,  and  the 
sinner  to  have  had  his  existence  infinitely  prolonged  thereby;  or 
that  sin,  and  not  Christ,  brought  Life  and  Immortality  to  light! 
And  thus  man's  efforts  to  reason  respecting  infinity,  whether  in 
the  case  of  Christians  or  avowed  pantheists,  are  alike  abortive. 

3.  The  argument  once  more  is  in  opposition  to  the  Bible  in 
asserting  the  correction  of  sin  to  be  a  vindictive  act,  instead  of 
a  proof  of  God's  love.  For  the  fundamental  and  distinguishing 
feature  of  Christianity  is,  that  out  of  love  for  sinners  the  Father 
sent  the  Son  to  save  them;  and  not  from  an  infinite  existence  in 
a  suffering  state  as  the  fruit  of  sin  prolonging  their  lives,  but  from 
just  the  opposite  result  to  this,  namely,  from  Death;   from  the 

«  Many  read  the  Bible  without  perceiving  the  subtility  of  the 
suggestion  which  was  required  to  tempt  to  his  undoing  an  unfallen, 
godlike  creature.     Gen.  3:5. 


Notes  299 


immediate  wiping  out  of  existence  altogether.  Nay,  the  answer 
of  our  Lord  Himself  to  the  idea  of  the  infinity  of  sin  is  most  em- 
phatic. He  tells  us:  "Ye  must  be  born  again."  "Verily,  verily, 
I  say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.  "  Surely,  if  it  be  true  that  man  must  be  born 
again,  or  from  above/  it  implies  in  true  Bible  consistency  that 
he  died  under  sin, — not  that  sin  had  made  him  immortal;  as 
must  have  been  the  case  for  him  to  contain  an  infinite  sin. 
And  his  restoration  to  Life,  after  Sin  had  killed  him,  was 
done,  we  are  expressly  told,  out  of  love,  and  therefore  had 
no  taint  of  vindictiveness.  Rather,  the  mercy  which  could 
restore  an  unredeemed  sinner  to  Life  will  not  fail  him  when  re- 
deemed, but  will  endure  forever.  The  purpose  of  the  restoration 
will  always  be  kept  in  view;  and  no  everlasting  retribution  will 
ever  take  the  place  of  the  judgment  which  proves  the  continuance 
of  redeeming  love,  and  is  for  that  very  reason  reformatory,  and  in 
strict  accordance  with  finite  deeds,  or  never  for  so-called  "infinite 
sin. " 

§15  (a),  (p.  30).  Reason  Recognises  Man's  Duality. — How 
clearly  reason  alone,  apart  from  revelation,  recognises  our  dual  na- 
ture, or  the  old  and  the  new  man  within  us,  and  their  mutual  state 
of  incessant  hostility,  as  depicted  in  Rom.  7,  may  be  illustrated 
by  the  interesting  incident  narrated  by  Xenophon  about  Araspes 
and  the  beautiful  captive  intrusted  to  his  charge,  whose  honour 
he  had  attempted  in  vain  to  violate.  After  he  had  been  brought 
to  grief  and  shame  for  his  breach  of  trust,  Cyrus  points  out  to  him 
how,  even  because  thereof,  he  could  be  of  great  service  to  him 
by  pretending  to  desert  to  the  enemy,  and  gaining  a  knowledge 
of  their  plans.  Araspes  immediately  grasps  at  the  opportunity 
of  proving  that  he  could  once  again  be  faithful.  Said  Cyrus,  "And 
can  you  leave  the  beautiful  Panthea?"  The  reply  of  Araspes  has 
been  thus  translated : 

"Yes,  Cyrus;  for  I  have  plainly  two  souls.  I  have  now  philos- 
ophised this  point  out  by  the  help  of  the  wicked  sophister  Love; 
for  a  single  soul  cannot  be  a  good  one  and  a  bad  one  at  the  same 
time,  nor  can  it,  at  the  same  time,  effect  both  noble  actions  and  vile 
ones.  It  cannot  incline  and  be  averse  to  the  same  thing  at  the 
same  time;  but  it  is  plain  there  are  two  souls,  and  when  the  good 
one  prevails,  it  does  noble  things;  when  the  bad  one  prevails,  it 
attempts  vile  things.     But  now  that  it  has  got  you  for  a  support, 

1  The  word  used  has  a  double  meaning,  causing  Nicodemus  to 
understand  "born  again,"  when  our  Saviour  meant,  "born  from 
above. " 


3oo   The  Foundation  and  the  Superstructure 


the  good  one  prevails,  and  that  very  much."      Instit.  of  Cyrus,  vi., 
i,  41. 

See  §§  76-78,  124,  124  (fc). 

§  22  (a),  (p.  41).  "  Articulus  Positivus." — 1.  From  my  unpub- 
lished The  Purpose  of  theMons,  §  280  (a),  t  3, 1  would  quote,  in  re- 
spect of  the  passage  "that  He  might  be  just  and  justifying,  the 
(justifying)  by  Jesus'  Faith,"  in  substance,  as  follows:  The  Greek 
article  in  this  passage  is  called  by  scholars  articulus  postpositive 
(in  Greek  apQpov  vitoTauriHov),  to  distinguish  it  from  the  ordinary 
article  prefixed  to  its  noun,  or  articulus  pros  positivus,  in  Greek 
apBpov  itporccKTiKov.  So  placed,  it  has  a  relative  or  demonstrative 
force.'  Articulus  " postpositivus  vero  dicitur  Graece  vnovaKTiubv, 
quod  Nominibus  tantum  postponitur,  ideoque  fungitur  officio  Pro- 
nominis  relativi,  ut  significatio  ostendit,  oS,  x),  o,  qui,  quae,  quod.  " 
Constantini  Rhodocanacidis  Chiensis  Tractatus  alter  de  Articulis. 
This  treatise  is  inserted  at  the  end  of  the  Cornelii  Schrevelii  Lexicon 
GrcBco-Latinum.  To  illustrate  more  obviously  the  relative  force 
of  the  article  as  thus  used  in  Rom.  3:  26  we  may  translate,  "that 
He  might  be  just  and  justifying,  which  latter  is  by  Jesus'  Faith."  * 
The  idea  is  a  distinction  between  God's  intrinsic  justice  and  His 
justifying,  which  is  by  Jesus'  Faith.  In  Himself  He  is  always 
righteous;  but  to  make  us  righteous  required  the  Faith  of  Christ, 
even  of  the  Incarnate  God.  The  Greek  is,  eiS  to  Eivav  avrov 
Si'xaiov,  x<*l  Sixaiovvra  zov  kx  TTz'drecaS  Ht]6ov. 

2.  I  append  a  few  additional  examples  of  the  articulus  post- 
positivus, which  are  pertinent  to  our  subject.  Thus:  Rom.  3:  24 
(in   the   same   sentence   and   in   immediate   connection),    "Being 

1  For  the  referring  and  demonstrative  force  of  the  articulus 
prcs positivus,  where  its  noun  has  been  previously  used,  see  §  19, 
footnote. 

2  Indeed,  in  the  above  treatise,  the  article,  when  thus  placed, 
is  not  considered  as  strictly  an  article.  For  a  similar  example  see 
2  Tim.  1:9,  which  reads  literally,  "according  to  His  own  Purpose  and 
Grace,  the  (latter)  having  been  given  us  in  Christ  Jesus  before 
asonic  times.  "  Here  the  reference  of  the  article  with  its  participle 
(these  being  in  the  singular  number  in  the  Greek)  is  not  to  the  Pur- 
pose of  God,  which,  of  course,  was  not  given  to  us,  but  to  the  Grace, 
which  was  given.  Hence  the  article,  which  makes  the  distinc- 
tion, should  properly  be  translated  "the  latter"  (omitting  the 
parentheses),  in  order  to  give  its  true  referring  force  in  the  original. 
In  this  and  other  cases  the  use  of  parentheses  or  brackets  is 
merely  for  the  information  of  the  reader,  that  he  may  see  how 
the  article  in  the  several  cases  is,  and  should  be,  translated,  es- 


Notes  301 


justified  freely  by  His  Grace  through  the  Redemption  which  is1 
in  Christ  Jesus. "  Gal.  2 :  20,  "By  Faith  I  live,  that  of  the  Son  of 
God,  who  loved  me  and  gave  Himself  for  me.  "2  Col.  2:  12,  "Hav- 
ing been  together  buried  in  Him  in  that  3  baptism  (i.  e.  of  Blood); 
in  whom  also  ye  have  been  together  raised  through  the  Faith  of 
the  operation  of  God,iw/w  *  raised  Him  from  the  dead. "  1  Tim. 
1:  13,  14,  "I  obtained  mercy,  because,  being  ignorant,  I  acted  in 
unbelief.  And  the  Grace  of  our  Lord  superabounded,  with  Faith 
and  Love,  that,  namely,*  in  Christ  Jesus.  "  /.  e.,  the  apostle  con- 
trasts his  own  helpless  unbelief  with  Christ's  abundant,  all-powerful 
Faith.  This  removes  the  mountain  of  Death.  2  Tim.  1:13  is 
a  similar  example.  Phil.  3:  8,  9,  "I  have  suffered  the  loss  of  all 
things,  .  .  .  that  I  may  profit  by  Christ,  and  be  found  in  Him, 
not  having  mine  own  righteousness,  which  is  «  from  (works  of) 
law,  but  that  which  (is)  through  the  Faith  of  Christ,  the  Righteous- 
ness of  God  by  the  said  Faith.'      For  other  examples  see  Eph. 

pecially  when  occurring  after  its  noun.  In  an  example  like  1  Tim. 
1 :  14,  however,  the  article  refers  to  the  whole  idea  going  before, 
and  is  to  be  construed  grammatically  with  the  subject  of  the  verb 
or  the  leading  noun — i.  e.,  with  "Grace,"  and  not  with  "Love," 
although  the  latter  is  the  nearest  noun;  for  the  Grace  and  Faith 
and  Love  are  alike  declared  to  be  superabundant  in  Christ  Jesus, 
and  not  merely  Love; — "that  (Grace,  with  Faith  and  Love), 
namely,  in  Christ  Jesus.  " 

1  Lit.  "through  the  Redemption  the  in  Christ  Jesus.  "  We  may 
translate  as  in  the  text,  or,  "that,  namely,  in  Christ  Jesus";  or, 
"through  the  Redemption,  the   (Redemption),  namely,  in,"  etc. 

2  This  passage  has  two  examples  of  the  articulus  postpositions  in 
immediate  succession.  The  literal  is  "By  Faith  I  live,  the  of  the 
Son  of  God,  the  loved  me,"  etc.  We  may  also  translate,  "the 
(Faith)  of  the  Son  of  God,  the  (Son  of  God)  that  loved  me,"  etc. 

3  The  referring  and  demonstrative  force  of  "the"  {articulus 
prcepositivus) . 

*  Lit.    "the"    (a.   postpositive). 

5  Lit.  "the" — i.  e.,  "that  Grace,  with  Faith  and  Love,  which  is 
in  Christ  Jesus. " 

6  Lit.  "mine  own  righteousness  the  from  law,  but  the  through 
Christ's  Faith"; — two  examples  again.  We  may  also  render, 
"the  (righteousness)  from  law,  but  the  (Righteousness)  through 
Christ's  Faith." 

»  The  Greek  is,  "by  the  Faith  ";  the  articulus  prcepositivus  having 
here  a  reference  back  to  the  Faith  of  Christ  mentioned  immediately 
before. 


302    The  Foundation  and  the  Superstructure 


2:  2,  7;  3:  7.     1  Th.  5:  19,  etc.     They  are  of  frequent  occurrence.! 

§  24  (a),  (p.  46).  Life  and  the  Law. — 1.  In  Gal.  3:  21,  but  for  the 
evident  idea  of  the  passage,  I  should  translate  with  the  a.  v., 
"which  could  have  given  life,"  or,  with  the  r.  v.,  "which  could 
make  alive. "  But  St.  Paul  is  speaking  of  the  possibility  of  man, 
while  still  in  existence,  keeping  some  law,  so  that  the  result  should 
not  be  the  Death  which  had  ensued  through  the  failure  to  keep 
the  severely  holy  law  of  God.  He  is  not  speaking  of  the  giving 
of  life,  or  of  the  making  alive  after  failure,  or  after  men  are  already 
dead  in  law,  and  therefore  when  they  could  keep  no  law,  whether 
the  law  of  holiness  or  any  other.  After  failure,  the  glory  of  keeping 
law  could  not  of  course  be  man's;  and,  being  dead,  no  logical  suppo- 
sition could  be  made  as  to  his  keeping  of  another  law  to  restore 
himself  to  life.  The  supposition  refers  therefore  to  the  period 
before  his  failure  and  consequent  Death,  when  the  glory  of  the 
keeping  of  law  might  have  been  man's.  If  at  that  time  a  law, 
not  so  difficult  to  keep,  had  been  possible,  by  the  keeping  of  which 
the  then  living  man  could  have  preserved  the  life  which  he  then 
had,  verily,  says  the  apostle,  the  good  God  would  have  given  to 
man  the  glory  of  the  righteousness  of  keeping  such  a  law.  In  other 
words,  the  supposition  of  the  passage  is  not  that  of  a  restoration 
to  life  after  a  disastrous  failure,  but  of  an  avoidance  of  the  failure 
altogether,  and  of  the  consequent  glory  to  a  man  of  living  by  his 
own  faith  as  a  just  or  righteous  man,  instead  of  having  to  depend 
upon  the  Righteousness  of  Christ  to  be  made  alive.  It  is  a  sup- 
position of  man's  preserving  his  own  life,  if  it  had  been  possible, 
in  avoidance  of  the  necessity  of  having  to  be  redeemed  and  justified. 
The  Greek  word  used  in  the  passage  may  be  independently  trans- 
lated in  all  three  of  the  above  ways;  and  accordingly  its  exact 
meaning,  as  used,  must  be  determined  by  the  context.2 

1  For  the  defining  and  particularising  force  of  the  articulus 
prcepositivus,  even  when  used  before  abstract  nouns,  see  also  §  29, 
next  to  last  footnote.  Wherever,  in  fact,  the  article  has  a  relative 
or  referring  force,  to  translate  it  simply  "the"  would  not  be  a 
strictly  literal  translation,  inasmuch  as  it  would  fail  to  convey 
the  idea  of  the  original.  Thus,  in  Phil.  3:9  (in  the  text)  "by  the 
Faith"  would  not  be  a  correct  rendering;  but  we  should  say  in 
English  "by  the  said  Faith,"  or  "by  that  Faith,"  or  "by  His 
Faith, "  or  should  use  some  equivalent  expression.  To  omit  the 
article  altogether  in  such  cases  is  not  to  translate,  but  to  interpret. 
See  §  19,  footnote.     Also  §  41. 

2  It  provokes  a  smile  to  hear  scholars  speak  of  the  superior  pre- 
cision of  the  Greek  language  over  the  English.     The  truth  is,  very 


Notes  3°3 


2.  St.  Paul  in  his  brief  way  speaks  of  the  "law  "  as  the  possible 
source  of  life  in  his  hypothesis.  But  he  means  of  course,  as  shown 
by  the  whole  context,  the  keeping  of  the  law.  For  the  apostle 
is  not  so  unphilosophic  as  to  suppose,  as  does  the  loose  language 
of  many  modern  scientists,  that  mere  law,  without  an  operating 
agent,  can  do  anything.  Law  in  itself,  it  should  always  be  borne 
in  mind,  is  not  a  self-operating  cause  of  action,  but  only  "a  rule 
of  action,"  which  at  all  times  requires  to  be  enforced.  It  is  in 
no  sense  an  operating  entity,  or  possessed  of  itself  of  the  power 
of  producing  results,  but  is  merely  the  rule  which  the  actual  operat- 
ing entity  observes.  The  uniform,  so-called,  results  of  the  laws 
of  nature,  for  example,  merely  manifest  how  uniform  is  the  never- 
absent  action  of  the  unchangeable  God.  They  are  the  visible 
proofs  of  the  Great  Power  behind  them,  and  of  His  uniform  manner 
of  action;  and  we  call  them  laws,  because  His  action  is  ever  uniform ; 
— that  is,  where  uniformity  in  the  law  remains  consistent  with  His 
unchangeably  godlike  nature;  which  of  course  is  not  that  of  a 
subject  or  slave  bound  to  observe  the  law,  but  of  the  Supreme 
Sovereign,  who  can  always  consistently  adapt  His  voluntary  action 
to  the  changeful  condition  of  the  creature.  In  our  passage,  it  is 
man  who  is  supposed  to  be  the  operating  agent  behind  the  law, 
and  who  is  to  keep  the  same.  And  so,  for  this  reason  also,  his 
keeping  of  the  hypothetic  law  must  be  while  he  is  a  living,  active 
entity;  or  not  where  his  keeping  of  law  has  already  been  tested, 
and  certainly  not  where,  having  failed,  he  is  dead  under  law,  and 
no  longer  can  observe  any  law  whatever.  Then,  indeed,  he  must 
have  life  given;  he  must  be  made  alive;  and  there  can  be  no  more  a 
supposition  of  his  keeping  law.  That  supposition  refers  exclu- 
sively therefore  to  the  time  when  his  life  might  have  been  pre- 
served. "If  there  had  been  law  given,  which  could  have  preserved 
alive,  verily  the  above  mentioned »  righteousness  would  have  been 
from  law"; — that  is,  instead  of  from  Christ;  for  man  would  not 
then  have  needed  a  Redeemer  and  Justifier. 

§25  (a),  (p.  47).  Pauline  Conceptions. — 1.  It  would  assistus 
the  better  to  understand  St.  Paul's  obscurities,  if  we  should  group 
together  some  of  the  numerous  contrasted  expressions  in  which  he 
clothes  the  universality  of  his  ideas;  remembering  always  that 
each  pair  of  these  contrasted  expressions,  or  each  one  taken  singly, 
naturally,  that  in  some  things,  here  or  there,  each  is  superior  in 
precision  to  the  other;  but  that  the  advantage  is  more  often  with 
the  English ;  and  not  unf requently  the  superiority  claimed  for  the 
Greek  exists  only  in  the  scholar's  pedantic  imagination. 

1  Lit.  "the";  which  is  equivalent  in  its  referring  force  to  "the 
above  mentioned.  " 


304  The  Foundation  and  the  Superstructure 


has  its  respective  reference  to  the  great  doctrine  of  Justification 
of  Life,  or  to  Primary  Regeneration;  which  subject  he  is  thus 
diversely  presenting  to  our  attention.  For  brevity's  sake,  and 
to  avoid  constant  repetition,  and  to  give  greater  interest  and  life 
to  what  he  says,  he  would  convey  by  a  single  expression,  or  pair 
of  expressions,  in  a  varied  manner,  the  great  fundamental  truth, 
that,  in  the  place  of  the  "old"  life,  whose  sins  had  overwhelmed 
it  in  death,  there  has  sprung  up  from  Christ,  by  His  Faith  and 
Works,  through  an  act  of  Grace,  a  "new"  immortal  life,  which 
man  of  himself  could  never  have  gained  by  any  faith  or  other 
works  of  his  own;  but  which  he  receives  as  a  pure  Gift  of  Grace  from 
God;  a  Gift  which,  being  bestowed  upon  sinners,  is  not  because  of 
anything  of  merit  in  them,  and  therefore  is  not  conditioned  upon 
anything  of  merit  in  them,  whether  faith  or  other  thing,  but  is 
given  alone  because  of  the  merits  and  death  of  the  Justifier,  and  is 
therefore  unconditional,  or  upon  all  alike,  and  in  equal  measure; 
like  all  other  gifts  of  Him  who  is  no  respecter  of  persons.  Not 
that  God  does  not  recognise  merits;  for,  in  respect  of  progressive 
regeneration,  or  the  increase  of  the  "new  life,"  the  faith  of  man 
has  its  due  reward,  and  so  does  his  every  other  work.  But  when 
the  apostle  speaks  of  the  Justification  of  Life,  he  takes  repeated 
care  to  tell  us  that  he  is  not  speaking  of  earnings,  but  of  that  which 
is  of  necessity  purely  a  Gift,  and  a  Gift  to  all  alike;  and  some  of 
his  contrasted  expressions  are  expressly  chosen  to  illustrate  this 
aspect  of  the  truth. 

2.  Those  expressions  which  I  shall  select  from  St.  Paul's  writ- 
ings as  conveying  in  brief  all  the  features  of  this  great  doctrine, 
whether  from  one  aspect  or  another,  are  intended  as  examples, 
to  which  the  reader  may  add  others.  They  are  on  the  one  hand 
as  follows:  —  The  Gospel,  Grace,  the  Righteousness  of  God  by 
Faith  of  Jesus  Christ,  the  Righteousness  of  God,  the  Gift  of  Right- 
eousness, Righteousness,  the  Righteousness  of  Faith,  the  Faith  of 
Jesus  Christ,  the  Faith  of  Christ,  Christ,  Faith,  the  Faith  of  the  Son 
of  God,  the  Faith  of  God,  the  Law  of  Faith,  the  Faith,  the  Faith  of 
Abraham  (by  way  of  illustration  only,  but  never  otherwise  the 
Faith  of  the  creature),  the  Spirit,  the  Spirit  of  Life,  the  Quickening 
Spirit,  the  Spirit  of  Adoption,  or,  better,  of  Sonship,  the  New  Man, 
the  New  Creature,  New  Things,  the  Mind  of  the  Spirit,  etc.,  etc. 

3.  In  contrast  with  these  we  have  the  following: — the  Law 
(referring  to  the  moral  law, — the  pure  and  perfect  law,  which  man 
could  not  keep,  which,  indeed,  is  expressly  described  as  "spiritual,  " 
"perfect,"  and  "good"),  the  Commandment,  the  Law  contained 
in  Ordinances,  the  Works  or  Deeds  of  the  Law,  the  Law  of  Works, 
Works  or  Deeds,  the  Old  Man,  Old  Things,  the  Flesh,  the  Body 


Notes  305 


of  Sin,  the  Body  of  Death,  the  Mortal  Body,  the  Law  in  my  Members, 
the  Mind  of  the  Flesh,  the  Law  of  Sin  and  Death,  Nature,  etc.,  etc. 

4.  Not  that  these  expressions,  respectively,  are  the  equivalents 
always  of  each  other  by  any  means;  although  they  often  are;  but 
that  while  each  may  have  its  own  special  sense,  it  brings  our  atten- 
tion to  the  whole  subject  from  its  own  special  point  of  view;  which 
is  the  case  also  of  certain  more  neutral  expressions,  such,  for  ex- 
ample, as  "the  Righteousness  of  the  Law,  "  or  "the  Law  of  Right- 
eousness, " — expressions  which  call  to  mind  what  "Works"  could 
not  fulfil,  and  what  Christ  did  fulfil.  Thus  it  is  said,  that  man, 
by  striving,  did  not  attain  unto  "the  Law  of  Righteousness,"  but 
received  Righteounsess  as  a  Gift,  without  effort.  And  accordingly 
we  have  the  contrast  of  "the  Law  of  Righteousness,"  or  "that 
Righteousness  which  is  of  the  Law,"  and  "the  Righteousness 
which  is  through  the  Faith  of  Christ,"  or,  more  briefly,  "the 
Righteousness  of  Faith."1 

5.  For  the  better  illustration  of  the  subject,  and  of  the  apostle's 
meaning  in  the  use  of  these  diversified  expressions,  all  relating  to 
the  same  great  fundamental  basis  of  spiritual  life,  let  me  couple 
a  few  of  them  as  they  are  employed  in  contrast  with  each  other. 
For  while  they  are  all  familiar  enough  perhaps,  and  some  of  them 
may  be  easily  recognised  as  referring  either  to  Primary  Regenera- 
tion, or  to  Justification  unto  Life;2  as,  for  example,  the  Law  and 
the  Gospel,  or  the  Law  and  Grace;  others  again  are  generally 
applied  by  readers,  in  an  exclusive  sense,  to  the  Progressive  Life, 
or  to  its  opposite,  to  the  great  misconception  of  the  inspired  writer's 
train  of  reasoning.  The  following  additional  contrasted  examples 
are  made  the  more  numerous,  therefore,  in  the  hope  of  correcting 
somewhat  this  prevalent  tendency.  Thus  the  following  also  all 
have  for  their  chief  intention  the  subject  of  Primary  Regenera- 
tion, or  of  Justification  by  Christ  Jesus,  in  contrast  with  the  im- 
possibility thereof  by  the  Works  of  men,  in  due  subordination 
to  the  apostle's  course  of  thought,  to  wit: — The  Works  of  the  Law 
and  the  Faith  of  Jesus  Christ,  the  Righteousness  of  the  Law  and 
the  Righteousness  of  God  by  Faith  of  Jesus  Christ,  the  Law  and 
Faith  (*.  e.,  of  Jesus  Christ),  Faith  (4.  e.  of  Jesus  Christ)  and  Works, « 
the  Law  of  the  Spirit  of  Life  in  Christ  Jesus  and  the  Law  of  Sin 
and  Death,  the  Law  of  the  Flesh  and  the  Law  of  the  Spirit,  the 
Spirit  and  the  Flesh,  the  Mind  of  the  Spirit  and  the  Mind  of  the 
Flesh,  the  Carnal  Mind  and  the  Spiritual  Mind,  the  Carnal  and  the 

1  See  Rom.  9:30,31:10:4.     Phil.  3:6,9. 

2  Regeneration  is  the  consequence  of  justification  and  atonement, 
and  is  therefore  not  the  equivalent  of  justification. 

3  See  Eph.  2:  8-10.     Rom.  3:  27,  28,  etc. 


306  The  Foundation  and  the  Superstructure 


Spiritual,  the  Mortal  Body  and  the  Spiritual  Body,  the  Old  Man 
and  the  New  Man,  the  Body  of  Death  and  the  Spirit  of  Life,  the 
Body  which  is  dead  because  of  Sin  and  the  Spirit  which  is  Life 
because  of  Righteousness,  (more  briefly)  the  Body  of  Sin  and  the 
Spirit  of  Life,  Life  and  Death,  Death  (the  First  Death)  and  Resur- 
rection, Death  in  Christ  and  Life  in  Him,  to  Suffer  (Death)  with 
Him  and  to  be  Glorified  (in  Life)  with  Him,  etc.  Some  of  these 
contrasts  may  have,  with  the  inceptive,  also  a  progressive  and  a 
perfected  sense;  but  the  first  is  the  primary  intention,  in  sub- 
ordination to  the  writer's  line  of  thought. 

§  25  (b),  (p.  48).  The  Necessity  of  Sanctification. — 1.  The  ne- 
cessity of  voluntary  and  perfect  sanctification  is  the  constant  teach- 
ing of  the  sacred  writers.  Even  in  the  short  epistle  of  St.  Jude  we 
read:  "But  ye,  beloved,  building  up  yourselves  on  your  most  holy 
Faith,  praying  in  a  holy  spirit,  keep  yourselves  in  the  love  of  God, 
looking  to  the  mercy  of  our  Lord  Jesus  Christ  during  (or,  for) 
asonic  Life."  The  descriptive  "most  holy"  here  is  only  appli- 
cable to  the  perfect  Faith  of  Christ;  which  alone  can  be  the  sure 
Foundation  on  which  the  sacred  writer  directs  us  to  build.  Indeed, 
he  expressly  declares  himself  to  be  writing  with  all  diligence  of 
"the  common  salvation"  (v.  3),  or  of  our  new  birth  of  Water  and 
the  Spirit;  and  inasmuch  as  he  proclaims  the  Lord's  people  of  old, 
after  being  saved  from  death,  to  be  because  of  unbelief  "destroyed 
the  second  time"  (v.  5  of  the  Greek),  and  the  wicked  in  general 
to  be  "twice  dead"  (v.  12),  he  therefore  exhorts  us  to  build  our- 
selves up  on  that  most  holy  Faith  which  saved  us  all;  even  giving 
us  "the  common  salvation"  as  a  common  Foundation  for  our 
building,  and  "a  holy  spirit"  in  which  to  keep  ourselves  "in  God's 
love, "  and  to  look  to  the  mercy  of  the  Lord  Jesus  even  of  our 
great  Judge,  "during  aeonic  Life,"  or  during  that  agon  of  judgment 
when  mercy  is  needed.     Compare  as  follows:1 

2.  2  Th.  2:13,  "God  hath  from  the  beginning  chosen  you  for 
salvation  by  sanctification  of  spirit  and  (the)  Faith  of  (the)  Truth  " ; 
or,  omitting  the  inserted  articles,  "Truth's  Faith;"  or  again,  and 
as  literally,  "belief  of  truth";  this,  however,  being  not  only  tau- 
tological, but  an  omission  of  the  primary  Source  of  our  election 
from  the  beginning, — a  Source  which  in  such  statements  by  the 
N.  T.  writers  invariably  receives  prominent  notice. 2     The  idea  is, 

1  I  select  examples  in  which  the  meaning  is  sometimes  misunder- 
stood. 

2  Eph.  1:4-6;  3:2-5,  9.  Rom.  16:25,  26.  1  Cor.  2:5-8.  Col. 
1:26-28.  2  Tim.  1:8-10.  Tit.  1:2,3.  1  Pet.  1:2,17-23.  Rev. 
13:8;  17:8. 


Notes  307 


therefore,  Christ's  Faith  and  the  sanctifying  Spirit  (the  latter  being 
implied),  as  the  Foundation;  and  then,  also,  (through  good  works) 
" Sanctification  of  spirit"  in  each  individual  case,  as  the  Super- 
structure; like  as  the  same  writer  teaches  in  1  Cor.  3:8-17.  The 
phrase  "sanctification  of  spirit,"  without  an  article  to  give  definite- 
ness,  evidently  means  a  spirit  which  is  to  be  sanctified,  but  im- 
plies, of  course,  the  Spirit  who  is  the  Sanctifier. 

3.  In  Tit.  3 :  5  we  have  first,  as  usual,  a  statement  of  the  Founda- 
tion:— "through  a  washing  of  regeneration  and  a  renewing  of  a  holy 
spirit." — It  is  not  a  washing  by  material  water,  but  by  the  Water 
of  Life;  giving  us  a  birth  into  everlasting  Life  of  Water  and  the 
Spirit,  and  so  the  Salvation  from  Death.  Indeed,  in  express  terms 
it  is  represented  as  a  salvation  of  the  past,  and  according  to  the 
mercy  of  God  our  Saviour;  or  "  not  because  of  works,  those  in  right- 
eousness which  we  have  done";  but  solely  because  of  our  Justifi- 
cation by  Grace,  and  consequent  heirship  of  eternal  Life.  With 
emphasis  it  is  added:  "  Reliable  is  that '  statement;  and  by  reason 
of  these  things  I  will  have  thee  affirm  confidently,  that  they  who 
have  believed  God  be  careful2  to  set  value  on  good  works.  These 
are  good  and  profitable  unto  men"  (v.  8).  And  so  we  have  the 
Superstructure. 

4.  1  Pet.  1 : 1,  2,  "elect  .  .  .  through3  sanctification  of  spirit, 
because  of4  (the)  obedience  and  sprinkling  of  (the)  blood  of  Jesus 

1  Lit,  "the,"  with  its  usual  referring  force. 

2  Or,  "of  these  things  I  will  have  thee  keep  affirming  confidently; 
in  order  that  they  who  have  believed  God  may  be  careful "  etc. 
See  §  124;  also  the  rendering  of  vv.  4-7  in  §  12,  footnote. 

1  Or,  by  virtue  of,  or  in,  or  in  regard  of,  or  through,  etc. 

*  In  the  main,  the  normal  meaning  of  eis  is  for;  but  after  verbs 
of  motion  generally  into,  to,  or  in,  and  less  often  than  these  unto. 
Both  eis  and  the  English  "for"  correspond  in  general  very  closely 
in  meaning,  and  even  in  such  examples  as,  "they  departed  for 
(or  into)  their  own  country  another  way"  (Matt.  2:12).  Other 
instances  of  the  use  of  eis  are:  "good  for  nothing"; — "good  for 
food." — "Take  nothing  for  your  journey."  Luke  9:3 — ''For  (be- 
cause of)  what  (i.  c.,  Why)  hath  this  waste  of  the  ointment  been 
made?"  Mk.  14:4.  This  sense  of  purpose  or  object,  and  also  of 
cause  (as  in  the  case  of  the  English  "for"),  is  very  frequent;  "why" 
or  "wherefore,"  for  example,  often  being  our  rendering  for  the 
literal  "for  (eis)  what?  "  With  words  of  time  eis  signifies  for,  or 
during,  or  at  the  time,  or  never  "unto"  in  the  sense  of  "until"  the 
time.  This  is  a  matter  of  incalculable  importance  in  the  rendering 
of  many  Bible  passages,  as  will  again  and  again  appear.  The 
absence  of  a  deferring  sense  from  eis  settles  the  question  of  a  post- 


308  The  Foundation  and  the  Superstructure 


Christ" — literally,  "Jesus  Christ's  obedience  and  sprinkling  of 
blood." — Thus  far  this  passage  also  tells  only  of  what  is  funda- 
mental. It  is  the  consistent  echo  of  St.  Peter  to  the  various 
utterances  of  his  "beloved  brother  Paul";  the  passage  declaring 
those  of  the  Dispersion  sojourning  in  various  parts  of  Asia  Minor 
to  be  elect  "by  foreknowledge  of  God"  through  sanctification  of 
spirit  because  of  the  Life  of  Righteousness  and  the  Death  of  Jesus 
Christ.  But  the  apostle  goes  on  to  proclaim  how  this  is  the  en- 
during Foundation  of  a  final  salvation  ready  to  be  revealed  at 
last,  and  rejoices  therein,  "though  now  for  a  brief  season,  if  need 
be,"  he  says,  we  are  distressed  by  varied  temptations,  and  our 
faith  tried  by  fire;  thus  in  turn  introducing  the  necessary  Super- 
structure, and  following  it  up  at  length. 

5.  Heb.  6  :  4,  5,  "have  tasted  of  the  Heavenly  Gift  (Christ,  who 
is  our  Life),  and  been  made  partakers  of  the  Holy  Ghost,  and  have 
tasted  the  good  Word  of  God,1  and  the  powers  of  the  life  to  come, 
and  have  fallen  away,"  etc.  And  then  follows,  as  usual,  a  pro- 
claiming of  the  necessity  of  a  fiery  judgment,  to  incite  the  unproduc- 
tive soul  to  superstructural  work. 

6.  2  Pet.  1:1-5,  "Simon  Peter,  a  servant  and  an  apostle  of 
Jesus  Christ,  to  them  that  have  had  allotted  a  common  precious 
faith  with  us  in  the  Righteousness  of  our  God  and  Saviour 2  Jesus 
Christ:  Grace  to  you  and  peace  be  multiplied  in  the  knowledge 
of  God  and  of  Jesus  our  Lord  ;  forasmuch  as  His  Divine  Power 
hath  given  us  all  things  that  pertain  to  Life  and  Godliness,  through 
His3  knowledge  that 4  hath  called  us  by  (or,  through)  His  own  Glory 
and  Virtue ; s  whereby  have  been  given  us  promises  that  are  precious 
and  exceeding  great;  that  through  these  we  may  become  partakers 
of  a  divine  nature,  having  escaped  the  corruption  (i.  e.  Death)  that 
through  (or,  by  reason  of)  lust  is  in  the  world.6    Yea,  and  for  this  very 

poned  judgment  day,  and  gives  a  common-sense  meaning  to  the 
many  passages  which  tell  of  the  speedy  coming  of  the  Lord  in 
judgment. 

«  See  1  Pet.  1:25. 

2  The  literal  rendering; — like  to  v.  11  and  3:18.  And  see  2:20 
and  3:  2.  J  Lit.  "the." 

4  Lit.  "of  the" — i.  e.,  "through  the  knowledge  of  him  that,  "  etc. 

s  Some  authorities  leave  out  "His  own."  So  the  a.  v.;  which 
also,  in  using  "to"  for  "by,"  fails  to  ascribe  the  glory  and  virtue 
to  Christ,  the  GoD-Man.  The  r.  v.  translates  "by  his  own,"  etc. 
The  preposition  is  en,  and  often,  like  its  twin-fellow  eis,  has  a  causal 
and  an  instrumental  sense;  here,  through,  by,  or  by  reason  of  "His 
own"  (idia),  etc. 

6  "Having  escaped."     That  is,  the  escape  was  in  the  past  from 


Notes  309 


cause,  having  brought  to  your  aid  all  diligence,  ally1  with  (or,  in 
[en] )  your  faith  virtue  ";  etc.  That  is  to  say,  the  apostle  again  first 
tells  of  the  Foundation,  and  then  of  the  Superstructure,  as  in  his 
former  epistle.  It  is  first  the  Faith  of  Christ,  or  His  Righteousness, 
whence  we  have  all  things  pertaining  to  Life  and  Godliness,  with 
exalted  promises;  and  then,  and  because  of  such  gifts  and  promises, 
he  urges,  among  other  things,  "Wherefore,  the  more,  brethren, 
give  diligence  to  make  2  your  calling  and  election  sure :  for  these 
things  doing  ye  shall  never  be  falling:  for  thus  shall  be  richly 
supplied  3  unto  (or,  provided  for)  you  the  way  into  the  eternal 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ." 

the  Death  that  is  in  the  world,  or  in  "the  old  man"  within  us  all. 
The  passage  is  a  reminder  of  Jas.  1:15,  "Then  the  lust  having 
conceived  produceth  sin:  and  the  sin,  when  accomplished,  bringeth 
forth  Death.  "  See  also  1  Cor.  15:  50-57.  1  John  2  :  16,  17;  4:3,  4; 
5:4,  ia- 

'The  verb  in  the  a.  v.  is  rendered  here  add;  elsewhere  minister, — 
in  the  r.  v.  here  supply.  Derivatively  the  idea  is  lead  on  the  chorus; 
metaphorically,  combine,  associate,  ally;  and  so,  contribute,  supply, 
provide,  etc.  The  chorus  on  the  present  occasion  may  be  said  to 
be  faith,  virtue,  knowledge,  self-restraint,  endurance,  godliness, 
brotherly  kindness  and  love;  with  faith  as  the  leader,  and  love  as 
the  finisher  of  the  new  Life. 

2  Codex  A,  and  other  MSS.,  have  "make  through  your  good 
works  your  calling,  "  etc. 

3  The  same  verb  before  rendered  (in  view  of  the  context)  "ally," 
the  r.  v.  renders  here  "supplied."  It  is  an  alliance  with,  or  a  con- 
tribution from  on  high  to,  our  works; — in  this,  true  to  the  derivative 
idea  of  the  word;  we  being  therein  "God's  fellow-workers"  (1  Cor. 
3:9:2  Cor.  6:1.  Acts  15:4)-  The  metaphysical  senses  of  the  Greek 
verb  would  naturally  arise  from  its  use  in  slang.  Just  as  in  English 
one  of  a  free  heart  offering  to  bear  all  expenses  in  a  common 
matter  might  say,  "I  '11  furnish  the  band,"  or,  "I  '11  provide  the 
music,"  or,"  I  '11  pay  the  piper  ";  so  a  Greek  might  say,  "I  '11  supply 
the  chorus."  And  then  it  would  only  remain  for  the  slang  of  one 
generation  to  become  the  classic  language  of  another.  The  freeness 
and  fulness  of  the  supply  lingers  in  the  metaphorical  meanings 
of  the  word  as  used  by  the  apostle.  Here  it  is  emphasised  in  the 
"richly."  The  "add"  of  the  a.  v.  in  v.  5,  should  consistently 
have  been  used  here,  and  would  have  been  as  "added "  much  better 
than  its  "ministered,"  or  than  other  words  which  make  no  obvious 
reference  to  a  joint  undertaking,  or  to  man  as  working  and  God  as 
helping  and  rewarding.  The  scriptural,  symbolic  number  for  new 
life  is  eight;  and  there  can  be  no  harm  in  noting  that  there  are  just 


io  The  Foundation  and  the  Superstructure 


§  35  (°)»  (p-  66).  Theological  Error  from  Rom.  5 :  18. — Rom.  5 : 
18.  (See  also  3: 23,  24.)  The  apparent  ambiguity  of  the  Greek  has  led 
the  r.  v.  into  theological  error  in  this  passage;  for  that  version  would 
make  our  justification  to  depend  upon  a  single  act  of  righteousness, 
instead  of  upon  the  entire  righteous  life  of  Christ  unto  death. 
Literally,  indeed,  in  the  verse,  we  might  translate  "through  one 
transgression,"  as  well  as  "through  one's  transgression";  and 
"through  one  righteousness,"  as  well  as  "through  One's  righteous- 
ness ";  and  it  is  one  of  the  many  examples  which,  contrary  to  what 
pedantry  affects,  show  the  surpassing  clearness  of  the  English 
language  at  times  over  the  Greek.  However,  the  ambiguity  is  only 
apparent,  and  the  translation  of  the  a.  v.  is  clearly  correct.  With- 
out commenting  on  the  awkwardness  of  "  one  righteousness," 
which  forced  the  r.  v.  to  translate  "one  act  of  righteousness," 
it  hardly  seems  possible  to  a  reader  of  the  whole  context  to  change 
abruptly  from  the  continual  repetitions  about  one  person  (Adam 
or  Christ)  to  translating  in  an  isolated  instance  "one  trespass"  (r.  v.) 
and  "one  righteousness,"  especially  where  we  are  compelled  by  so 
doing  to  "revise"  to  "one  (act  of)  righteousness"!  For  just  as  in 
the  immediately  preceding  verses  (15-17)  we  had,  according  to  the 
r.  v.'s  own  translation,  the  phrases,  "the  trespass  of  the  one," 
"the  gift  by  grace  of  the  one  man,  Jesus  Christ,"  "one  that  sinned," 
"the  judgment  (came)  of  one  unto  condemnation,"  "by  the 
trespass  of  the  one,  death  reigned  through  the  one,"  "in  life  through 
the  one,  (even)  Jesus  Christ " ; — in  all  which  instances  one  man, 
Adam  or  Christ,  is  referred  to; — and  just  as,  straightway  after 
(verse  19),  also  according  to  the  r.  v.,  we  have,  "For  as  through 
the  one  man's  disobedience  the  many  were  made  sinners,  even  so 
through  the  obedience  of  the  one  shall  the  many  be  made  righteous"; 
so  in  verse  18  right  between  these  several  expressions,  and  pursuant 
to  the  same  idea,  as  shown  by  the  beginning  of  the  verse,1  it  becomes 
literally,  "through  one's  transgression,"  and  "through  One's 
Righteousness."  How  incongruous,  as  well  as  incorrect,  is  there- 
fore the  translation  of  the  r.  v.,  although  beginning  with  "  So  then  " ! 
It  reads:  "So  then  as  through  one  trespass  (instead  of  one's  trespass) 
(the  judgment  came)  unto  all  men  to  condemnation  (mark  this; 
for  "all  men"  are  contrasted  with  one  man,  not  with  one  trespass); 
even  so  through  one  act  of  righteousness  (it  is  literally,  as  mentioned 
above,  'through  One's  Righteousness')  (the  free  gift  came)  unto  all 
men  (it  is  the  same  contrast  of  all  men  with  one  man  as  before)  to 
justification  of  life."  2 

eight  members  of  St.  Peter's  chorus  of  good  works  to  which  he 
would  urge  us  in  consequence  of  the  gift  to  us  of  the  new  life. 
•  "Therefore"  (a.  v.),  "So  then"  (r.  v.).  »  See  §23. 


Notes  311 

§42  (a),  (p.  81).  ^Eonic  Judgment.—  The  unavoidableness  of  aeonic 
Judgment,  because  of  the  Salvation  from  Death,  or  the  unpardonable 
condition  of  the  sinful,  is  shown,  with  the  usual  consistency  of  reve- 
lation, along  with  atonic  Hope,  in  Heb.  6;  which  is  as  follows: 

"Wherefore  leaving  off  the  discussion  of  1  the  Beginning,  (which  is) 
of  the  Christ,2  let  us  go  on  unto  the  Finishing; 3  not  laying  again  a 


1  Or,  "our  discourse  concerning." 

2  "The  Beginning  of  the  Christ,"  or,  "the  Christ's  Beginning,"  is 
here  put  in  direct  contrast  with  "the  Finishing  " ;  in  which  latter  only 
our  repentance,  faith,  etc.,  have  their  part.  For  the  "Finishing" 
here  intended  is  each  one's  Superstructure.  But  the  Finishing  of 
the  Faith  which  laid  for  us  the  Foundation  was,  like  "the  Beginning," 
of  the  Christ.  As  it  is  said  in  this  very  epistle,  "Jesus  the  Beginner 
and  Finisher  of  the  Faith."  What  a  misconception  to  render  "  of 
our  faith"  in  place  of  the  literal  "  of  the  faith"  of  this  passage! 
Obviously,  it  is  the  Faith  of  Him  who  is  declared  to  be  its  Beginner 
and  Finisher.  And  it  is  consistently  styled  "  the  Faith  "  in  striking 
contrast  with  that  of  mere  man,  which  repeatedly  (23  times)  in 
the  preceding  chapter  had  received  even  emphatic  commendation 
without  the  article;  and  only  with  it  once  at  the  close,  where  it  is 
used  for  "  their."  Moreover,  to  represent  Jesus  as  the  author  and 
finisher  (a.  v.)  or  perfecter  (r.  v.)  "of  our  faith"  is  to  introduce 
compulsion  into  the  Bible,  contrary  to  its  consistent  free-will 
teaching.  And  it  contradicts  the  rest  of  the  passage;  for  why 
should  we  therein  be  exhorted,  if  our  faith  must  be  begun  and 
finished  for  us  ?  In  that  case  what  can  we  do  ?  The  only  consistent 
view  is,  that  the  race  was  set  before  us,  just  as  in  fact  the  sacred 
writer  himself  says,  and  by  One  able  to  begin  and  finish  the  necessary 
Faith  for  that  purpose,  and  that  thereafter  "the  Finishing"  lies 
in  the  running  of  that  race;  to  which  accordingly  we  are  urged. 
Giving  the  passage  literally  as  in  the  Greek,  (although,  it  may  be, 
preferring  here  or  there  some  neater  rendering  of  the  versions,)  we 
read:  "Wherefore  let  us  also,  having  so  great  a  cloud  of  witnesses 
encompassing  us  about,  having  put  aside  every  weight  and  our 
(lit.  the)  easily  besetting  sin,  run  with  endurance  (see  the  same 
word  presently  as  "endured")  the  race  set  before  us,  looking  unto 
Jesus  the  Beginner  and  Finisher  of  the  Faith;  who  for  the  joy  set 
before  Him  endured  a  cross,  having  despised  shame,  and  hath  sat 
down  at  the  right  hand  of  the  throne  of  God."     Heb.  12  :  1,2. 

J  The  Douay  v.'s  "unto  things  more  perfect"  (translating  the 
Latin  Vulgate  instead  of  the  Greek  original)  is  horrible.  What  can 
be  more  perfect  than  "Christ's  Beginning"?  Surely  we  need 
an  absolutely  perfect  Foundation.     There  is  no  such  idea  as  "things 


3i2  The  Foundation  and  the  Superstructure 


foundation »  of  repentance  from  dead  works;2  and  of  faith  in  God.j 

more  perfect"  in  the  original  Greek.     There  it  is  "the  Finishing" 
— a  noun  in  the  singular  number. 

i  N.  B. — "a  f."; — so  the  Greek  and  the  r.  v.;  but  the  a.  v.  and 
the  Douay  v.,  wrongly  "  the  f."  There  is  no  article  in  the  Greek. 
And  very  properly;  for  the  things  mentioned,  repentance,  faith, 
teaching,  etc.,  belong  to  the  Finishing,  and  are  not  to  be  laid  as  a 
foundation;  and  for  the  Hebrew  converts  addressed  to  be  laying 
them  again  as  a  foundation  would  be  to  forsake  the  Foundation 
laid  by  Christ,  and  to  return  "again"  to  their  anti-Christian  faith 
of  Works.     Note  the  consistency  of  inspiration. 

2  Or,  "from  works  of  the  dead." — But  how,  pray,  can  the  dead 
do  works?  How  effect  their  own  resurrection?  Thus,  whichever 
way  we  translate,  our  works  are  considered  as  dead,  and  (without 
Christ)  as  of  the  dead;  and  so,  impossible  to  be  laid  as  a  foundation 
of  Life.  Nay,  rather,  they  caused  our  Death;  and  after  being 
killed  by  them,  it  is  too  late  to  lay  a  foundation  of  repentance 
from  them.  But  now  that  the  one  only  Foundation,  which  is 
Christ  our  Life,  has  been  laid,  and  we  have  the  Gift  of  Life  through 
Him  through  whom  alone  all  godly  Life  must  come,  or  after  "the 
Christ's  Beginning,"  then  all  subsequent  works  properly  belong  to 
his  Superstructure,  or  to  "the  Finishing."  And  of  course  this 
is  true  of  our  Baptism,  which,  with  our  faith,  is  one  of  the  works 
named.  Baptism  illustrates,  teaches,  and  builds  up;  but  it  does  not 
regenerate.  And  accordingly  we  may  well  say,  "the  teaching  of 
baptisms  and  of  laying  on  of  hands,"  whether  it  be  a  correct  trans- 
lation in  the  above  text  or  not.  But  it  is  the  GoD-Man  who  begets 
in  us  the  Water  of  Life,  or  causes  us  to  be  born  of  Water  and  the 
Spirit,  and  altogether  independently  of  human  works,  whether  of 
man's  faith  or  of  any  adventitious  or  fortuitous  reception  of  bap- 
tism or  other  ceremony  on  the  part  of  man. 

s  The  sacred  writer,  as  usual,  omits  the  emphasising  article  before 
"faith,"  where  the  faith  is  ours.  The  word  occurs  in  the  epistle 
32  times,  and  only  four  of  these  with  the  article;  to  wit:  12:2, 
where  it  is  the  Faith  of  Him  who  is  its  Beginner  and  Finisher;  11:39, 
in  the  phrase,  "  And  these  all  .  .  .  through  their  faith;  13:7, 
in  the  phrase,  "the  faith  of  whom," — i.  e.,  as  translated,  "whose 
faith  " ;  and  4 : 2 ,  in  the  phrase, ' '  not  being  mixed  with  the  same  faith ' ' ; 
the  need  of  faith  by  the  people  in  the  wilderness  having  been  pre- 
viously mentioned.  Or,  perhaps,  (see  Rom.  10:17),  we  should 
translate,  "not  being  blended  (or,  mixed)  with  their  faith  in  those 
that  heard."  Codex  "D,"  with  other  authorities,  reads,  "not 
being  blended  with  the  faith  of  those  that  heard." 


Notes  3^-3 

of  (the)  teaching  of  baptisms  and  laying  on  of  hands,1  and  of  a 
resurrection  of  the  dead  and  of  asonic  judgment. 2     And  this   will 

1  Or,  "of  baptisms,  of  teaching,  and  of  laying  on  of  hands," — a 
strictly  literal  rendering,  and  following  the  order  of  the  Greek. 

2  As  rendered  in  the  text  six  things  are  separately  named, — an 
appropriate  number  for  "the  Finishing,"  or  period  of  "Works." 
In  the  preceding  note  there  are  seven;  a  number  telling  more 
surely  of  "Finishing,"  and  so  properly  including  our  final  resurrec- 
tion to  the  life  of  Heaven,  or  from  the  Second  Death;  just  as  our 
primary  resurrection  was  from  the  First.  I  have  followed  the 
r.  v.  in  the  text  in  translating  "of  (the)  teaching  of,"  etc.  ;  but 
prefer  the  rendering  in  the  preceding  note.  And,  among  other 
things,  first,  because  of  the  order  of  the  words  in  the  Greek;  and, 
secondly,  because  the  latter  reading  is  so  strictly  literal  as  not  even 
to  require,  like  the  former,  the  addition  to  the  Greek  of  "the  "  before 
teaching.  The  omission  of  the  article  before  both  "resurrection" 
and  "dead"  in  the  phrase  "of  a  resurrection  of  dead  (men),"  as  is 
the  literal,  may  have  been  because  the  writer  had  in  view  a  several 
attainment  of  resurrection  of  individuals,  each  in  his  own  order 
(i  Cor.  15:23),  and  not  at  all  any  general  resurrection  of  all  the 
dead  at  the  same  time;  for  if  this  had  been  his  idea,  then  the  phrase 
"the  resurrection  of  the  dead"  would  have  been  his  natural  form 
of  expression ;  whereas  the  avoidance  of  the  phrase  shows  in  relation 
to  the  Finishing  another  idea  to  have  been  uppermost  in  his  mind. 
In  fact,  the  enumeration  of  "a  resurrection"  with  things  belonging 
to  "the  Finishing"  indicates  at  once  that  the  sacred  writer  is  not 
speaking  of  the  primary  resurrection  to  Life  and  Immortality, 
which  is  of  the  Foundation,  or  of  "the  Christ's  Beginning,"  but 
of  a  resurrection  from  the  Second  Death,  even  of  those  who  are 
dead  while  they  live  (1  Tim.  5:6); — a  resurrection  which,  unlike 
the  other,  is  not  of  the  past,  and  of  all  at  the  same  time,  but  which 
has  an  obvious  correlated  connection  with  asonic  judgment.  In 
Eph.  5:  13-17  we  read:  "But  all  things  exposed  under  the  light 
are  made  manifest :  for  all  is  light  that  is  made  manifest.  Where- 
fore (he)  saith,  Awake  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  shine  upon  thee.  Look  therefore  carefully 
how  ye  walk,  not  as  unwise,  but  as  wise;  redeeming  the  time  be- 
cause the  days  are  evil.  Wherefore  be  ye  not  senseless,  but  under- 
stand what  the  will  of  the  Lord  is."  Of  the  seven  things  of  the 
Finishing  the  first  five,  the  proper  symbolic  number,  represent  the 
works  of  man,  and  the  other  two  those  of  Christ  and  the  Spirit. 
Apart  from  teaching,  which  in  the  Greek  occupies  the  fourth,  or 
central  position,  the  things  are  given  in  pairs;  first,  repentance  and 
faith,  or  inward  religion;  then  baptisms  and  laying  on  of  hands, 


314  The  Foundation  and  the  Superstructure 

we  do,«  if  at  least  God   permit.2     For  it  is  impossible  to  renew 

representing  outward  religion;  and  lastly,  resurrection  and  judg- 
ment. In  addition,  Baptism  tells  of  Grace  and  of  the  First  Resur- 
rection, or  the  Gift  of  Life  through  Christ;  while  the  laying  on  of 
hands  is  expressive  of  "Works,"  and  of  the  "aeonic  judgment" 
of  the  Spirit,  or  of  the  judgment  which  from  aeon  to  aeon  keeps 
even  pace  with  Sinfulness,  ever  inexorably  insisting  that  every  man 
shall  be  perfect  in  his  deeds.  Often,  indeed,  the  conditions  of  this 
life  necessitate  a  transference  to  another,  where  sinfulness  still 
finds  itself  unforgiven,  and  exposed  to  aeonic  judgment. 

»Or,  "should  we  do";  some  authorities  using  the  indicative,  and 
some  the  subjunctive. 

'If  at  least  God   permit.      This  would  seem  to   relate  to    aeonic 
judgment  and  our  former  life,  and,  too,  to  the  awful  necessity  of 
that  temporal  election  of  some  to  suffer  for  others  through  the 
providential    circumstances    daily    visible    around    us.     If   in   the 
fall  of  our  race,  or  during  the  aeons  of  the  past,  some  have  been 
instrumental  in  pulling  their  fellows  down,  it  is  but  just  that  out 
of  the  common  pit  of  destruction  these  evil  ones  should  have  put 
upon  them  in  the  Finishing  the  most  terrible  burden  of  all  in  push- 
ing their  betters  up.     If,  on  the  other  hand,  it  is  ours  to  have  a  more 
favorable  election,  what  a  blessed  privilege,  what  a  glorious  oppor- 
tunity it  is,  to  "  go  on  unto  the  Finishing  " !     Verily,  if  God  so  permit, 
then  "to  Him  be  glory  both  now  and  for  a  day  of  an  aeon."     2  Pet. 
3:18.     But  shall  we  have  the  same  permission  in  the  next  aeon,  or 
become  in  our  turn  of  the  non-elect,  and  not  be  permitted  to  "go 
on  unto  the  Finishing"?     The  matter  rests  with  ourselves;  and  the 
judgment  of  the  coming  aeon  will  be  according  to  our  deeds  in  this. 
"For  thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  the 
aeons."      Matt.  6:  13.      The  wise  preacher  said,  "God  hath  made 
man  upright;  but  they  have  sought  out  many  inventions."     Ec. 
7:29.     How  many  aeons  may  have  possibly  been  ours,  since  we 
began  to  follow  our  own  devices?     How  many  may  yet  remain? 
Is  it  then  ourselves,  who  were  once  upright  angels  in  heaven,  who 
have  been  cast  down  to  earth  (Rev.  12:9),  even  to  a  Tartaric  hell, 
"for  a  judgment  of  a  great  day"  (2  Pet.  2 :  4.     Jude  6)?     Certain 
it  is,  that,  notwithstanding  our  knowledge  of  the  truths  of  the 
Gospel  and  our  taste  of  heavenly  gifts,  it  is  impossible  to  renew 
us  again  to  repentance,  without  the  constant  administration  of 
aeonic  judgment    according   to   our   deeds.      As   presently   to   be 
said  in  the  chapter,  we  are  like  bad  land,  producing  only  thorns 
and  thistles,  whose  end  is  in  burning.     Such  are  the  terrible  in- 
ducements put  before  us  in  Holy  Writ,  to  urge  us  to  hasten  the  day 
of  God  (2  Pet.  3 :  7-13),  or  that  resurrection  from  the  Second  Death, 


Notes  315 


again  unto  repentance  those  who  have  once  been  enlightened, 
and  have  tasted  of  the  heavenly  Gift,  and  have  been  made  par- 
takers of  the  Holy  Ghost,  >  and  have  tasted  the  good  Word  of 
God,  and  the  powers2  of  the  life3  to  come,  and  have  fallen  away; 
seeing  they  have  crucified  in  themselves  the  Son  of  God,  and  put 
Him  to  an  open  shame.  For  land  which  hath  drunk  the  rain  that 
cometh  oft  upon  it,  and  bringeth  forth  herbs  meet  for  them  for  whose 
sake  it  is  also  tilled,  receiveth  therewith  a  blessing  from  God: 
but  when  bearing  thorns  and  thistles,  it  is  adulterated-like,  and 
nigh  unto  a  curse;  thereof  the  end*  is  in  burning.'  But,  beloved, 
we  are  persuaded  better  things  of  you,  and  things  that  follow 
hard  on  to  salvation,  though  we  thus  speak.  For  God  is  not  un- 
righteous to  forget  your  work  and  the  love  which  ye  have  shewed 
for  His  name,  in  that  ye  have  ministered  to  the  saints,  and  do 
minister.  And  we  desire  that  each  one  of  you  do  show  the  same 
diligence  to  the  full  assurance  of  hope  unto  the  end :  6  that  ye  be 
not  sluggish,  but  imitators  of  them  who  through  faith  and  patience 
inherit  the  promises.  For  when  God  made  promise  to  Abraham, 
since  He  could  swear  by  none  greater,  He  sware  by  Himself,  saying, 
Surely  blessing  I  will  bless  thee,  and  multiplying  I  will  multiply  thee. 
And  so,  having  patiently  endured,  he  obtained  the  promise.  For 
men  swear  by  the  greater;  and  unto  them  of  every  controversy  the 
oath  for  confirmation  »  is  final.8     Wherein  God,  being  minded  more 

for  the  attainment  of  which  St.  Paul  so  laboriously  strove  (Phil. 
3:  10-21).  If  then  in  this  life  God  permit,  let  us  heed  the  apostle 
when  he  says:  "And  we  also  working  together  (with  Him — i.  e., 
Christ)  do  beseech  you  not  to  have  received  the  Grace  of  God  in 
vain.  (For  He  saith,  .  .  .  behold,  now  is  a  day  of  salvation.)" 
2  Cor.  6:1,  2.  Are  we  candidates  for  debasement  in  the  next 
aeon,  or  for  high  exaltation  therein; — aye,  it  may  be,  for  heaven? 
If  at  least  God  permit,  let  us,  indeed,  go  on  unto  the  Finishing. 

»0r,  literally,  and  more  correctly,  "of  a  holy  spirit,"  thus  re- 
ferring to  our  better  nature,  that  sonship  to  God,  of  which  we 
"have  been  made  partakers,"  while  of  the  other  things  we  only 
taste.  2  /.  e.,  inspiring  energies.  3  JEon. 

*  I.  e.,  result.  "Whereof"  refers  to  the  curse  on  the  land,  not 
to  the  land  as  having  a  final  end. 

'The  word  translated  "adulterated-like,"  for  lack  of  a  more 
appropriate  word,  is  applied  to  alloyed  metals  which  need  burning 
for  their  purification.  The  land,  because  of  its  products  (works), 
is  nigh  unto  a  curse,  and  at  last  must  have  the  thorns  and  thistles 
burnt  out  of  it  to  become  acceptable. 

6  A  Greek  idiom  for  "unto  perfection." 

»  Or,  "in  settlement."     *  Or,  "a  finality,"  which  is  more  literal. 


316  The  Foundation  and  the  Superstructure 


abundantly  to  shew  unto  the  heirs  of  promise  the  immutability 
of  His  counsel,  became  a  mediator  >  by  oath :  that  by  two  immutable 
things,  in  which  it  is  impossible  for  God  to  lie,  we  may  have  strong 
encouragement,  who  have  fled  for  refuge, 2  to  lay  hold  of  the  hope 
set  before  us;  which,  as  an  anchor  of  the  soul,  we  have,  both  sure 
and  steadfast,  even  entering  into  the  inner  side  of  the  veil;  whither 
a  Forerunner  for  us  has  entered,  (even)  Jesus,  having  become  a 
high  priest  for  ever 3  after  the  order  of  Melchizedek."  * 

§  44  (a),  (p.  83).  Meaning  of  "as  many  as." — "As  many  as."  It  is 
a  way  the  apostle  has  of  stating  what  is  meant  to  include  everybody. 
He  is  fond  of  qualified  or  limited  phrases  like  the  foregoing,  or  such 
as  "he  who,"  "if  any  man  be,"  etc.,  where  he  is  really  stating  a 
universal  law.  .  .  .  He  is  apparently  afraid  of  men's  per- 
verting the  great  boon  of  everlasting  Life  into  a  license  to  sin 
with  impunity;  and  so  he  would  alarm  the  conscience. 
In  the  following  example,  in  spite  of  his  partial  method  of  speaking, 
the  meaning  is  very  plain  (Rom.  2 :  11,  12;  3 :  20) :  "For  there  is  no 
respect  of  persons  with  God.  For  as  many  as  have  sinned  without 
law  (i.  e.,  all  the  Gentiles)  shall  also  perish  without  law;  and  as 
many  as  have  sinned  in  the  law  (i.  e.,  all  the  Jews)  shall  be  judged 
(condemned  to  die)  by  the  law.  .  .  .  Because  by  Works 
of  law  shall  no  flesh  be  justified  (unto  Life)  in  His  sight"  (i.  e.,  be 
so  righteous  before  God  as  not  to  be  condemned  to  perish). 

Rom.    5:   12-21    is  filled  with  partial  expressions  of  universal 


1  Literally,  mediated  (see  margin  of  r.  v.). 

2  Or,  as  it  may  also  be  translated,  "who  have  escaped,"  i.  e.,  from 
Death.     Indeed,  I  am  inclined  to  this  as  the  better  rendering. 

'Henceforth  there  in  heaven,  or  nevermore  upon  earth,  "to 
appear  in  the  presence  of  God  for  us."  Heb.  9:12,  24-26;  10:  10— 
14.     2  Cor.  5:  16.     John  16:  7,  28. 

4  Hope  accordingly  enters  into  the  next  life  and  into  all  future 
lives,  until  it  culminates  in  fruition.  As  pertaining  to  "the  God 
of  hope"  (Rom.  15:  13),  it  is  safely  lodged  in  Him  within  the  veil, 
in  the  Holy  of  Holies  where  Christ  has  entered,  and  is  eternal. 
And  hence  we  are  told  that  God  hath  subjected  us  to  the  vanity  of 
the  natural  world  in  hope;  because  we  are  ultimately  to  be  delivered 
from  that  bondage  into  the  liberty  of  the  sons  of  God  in  glory 
(Rom.  8:  16-25.  See  §  45).  Wherefore  the  Bible  directs  us  to 
increase  and  abound  in  hope;  making  the  same  a  duty,  and  the 
contrary  a  sin.  Let  those  who  do  not  believe  in  eternal  hope  give 
thought  to  this. 


Notes  317 


tning.  We  read:  "Wherefore,  as  by  one  man  sin  entered  into 
the  world,  and  Death  by  sin;  and  so  Death  passed  upon  all  men, 
for  that  all  have  sinned:  (.  .  .  But  not  like  as  the  offence,  so 
also  is  the  free  Gift.  For  if  through  the  offence  of  the  one  the 
many,  [i.e.,  all]  died,  much  more  the  Grace  of  God,  even  the  Gift  by 
Grace,  that  of  the  One  Man  Jesus  Christ,  hath  abounded  unto  the 
many,  [i.e.,  the  same  all].  And  not  like  as  through  one  that  sinned 
is  the  Gift.  For  the  judgment  was  from  one  to  condemnation;  but 
the  free  Gift  is  from  many,  all]  offences  unto  justification.  For  if 
by  the  offence  of  the  one  Death  reigned  through  the  one;  much 
more  they,  i.  e. ,  all]  that  receive  the  abundance  of  Grace  and  of  the 
Gift  of  righteousness  shall  reign  in  Life  by  the  One,  Jesus  Christ.) 
Therefore,"  etc.      (For  vv.  18-21  see  §  35.) 

From  the  above  and  other  like  texts,  and  from  what  was  said  in 
§  44,  we  readily  discern  the  universal  intention,  when  the  apostle 
says,  "For  as  many  as  are  led  by  the  Spirit  of  God,  these  are  sons 
of  God."  And  yet  such  a  sentence  would  bear  in  English  also  a 
partial  construction  if  it  had  read,  "For  all  who  are,"  etc.  So, 
if  we  substitute  "all"  for  "they"  in  the  immediately  preceding 
sentence  of  the  apostle. 

§  75  (o),  (p.  144).  Mistranslation  of  Ekklesia. — I  would  give  just 
here,  1  Tim.  3  :  14,  15.  I  do  this,  because  it  is  one  of  the  most  impor- 
tant of  the  many  mistranslations  connected  with  ekklesia  »  which 
have  been  made  in  the  interests  of  ecclesiasticism.  The  passage 
follows  a  number  of  minute  directions  to  Timothy  the  young  bishop 
of  Ephesus  respecting,  among  other  things,  the  sort  of  persons 
whom  he  would  ordain  to  be  "overseers"  or  pastors  of  the  several 
"congregations"  of  his  diocese.  Literally  translated,  it  reads: 
"These  things  write  I  unto  thee,  hoping  to  come  unto  thee  quite 
shortly:  but  if  I  tarry,  that  thou  mayest  know  how  it  is  meet  to 
conduct  thyself  in  a2  household  of  God,  which  is  a  congregation3 
of  a  living*  God,  a  pillar  and  support  of  the  truth."     It  will  be 

»  See  §§  68,  74,  90  (a),  106. 

2  The  only  "the"  in  the  entire  sentence  in  the  Greek  is  the  one 
before  "truth."  The  other  (no  less  than  four)  insertions  of  "the" 
have  been  added  to  the  word  of  God  by  the  spirit  of  ecclesiasticism, 
and  have  a  decidedly  important  part  in  changing  the  idea  of  the 
inspired  writer;  making  that  to  apply  to  the  whole  Church,  which 
was  only  intended  of  a  single  congregation  thereof. 

3 1,  e.,  ekklesia. 

*  God  is  here  spoken  of  as  "a  living  God,"  in  contrast  with  the 
lifeless  goddess  Diana  of  the  Ephesians,  who,  with  her  lifeless  image, 
was  specially  worshipped  in  Timothy's  diocese  (Acts  19:23-41). 


3i3  The  Foundation  and  the  Superstructure 


seen  that  the  passage  does  not  declare,  as  do  our  versions,  that  "the 
Church"  is  "the  pillar  and  ground  of  the  truth";  but  only  that  a 
congregation  of  God  is  "a  pillar  and  support"  or  "stay  of  the 
truth."  i 

In  fact,  ekklesia  in  the  N.  T.,  as  in  other  Greek  writings,  is 
applied  to  persons  gathered  together,  or  considered  as  a  body, 
whatever  the  purpose.  Thus  in  Acts  19:32,  39,  41,  it  is  an  "as- 
sembly" in  a  theatre  of  the  worshippers  of  the  goddess  Diana; 
just  as  in  1  Tim.  3:  15  it  is  a  "congregation"  of  Timothy's  diocese. 
It  is  also  applied  to  the  whole  body  of  mankind  under  the  power 
of  Hades  (Matt.  16: 18),  who  were  to  be  delivered  therefrom,  and 
built  upon  the  Rock-Foundation  of  Jesus  Christ;  that  is,  to  the 
entire  body  of  the  redeemed  2  (Acts  20:28.  Eph.  1:22;  5:25. 
Col.  1:18.  Heb.  2:8-15,  etc.).  And  it  has  reference  also  to  the 
organized  Church  (1  Cor.  10:32;  12:28;  15:9.  Gal.  1:13.  Phil. 
3:6.  Rom.  16: 23), 3  but  more  often  to  all  men,  our  versions  being 
misleading.  Still,  even  in  them  its  most  frequent  application,  in 
accordance  with  its  normal  meaning,  is,  very  naturally,  to  separate 

'The  word  hedraioma,  here  translated  "support"  or  "stay," 
seems  to  be  unique  in  this  passage.  It  is,  however,  an  evident 
derivative  of  hedra,  which  signifies  a  "support "  in  a  sitting  posture, 
a  sitting-place,  seat,  chair,  stool,  bench,  throne,  abode  or  place.  Hence : 
— a  seat  of  religion,  a  sanctuary,  temple,  as  we  say,  a  seat  of  learning, 
or,  as  here,  in  the  derivative,  a  "seat  of  the  truth";  also,  the  seat 
of  a  disease,  the  seat  of  the  body,  the  back  of  a  horse  (where  the 
rider  sits);  a  bottom,  foundation,  base,  etc.  And  so  we  might  render 
as  in  all  likelihood  St.  Paul  intended,  "a  pillar  and  base  of  the 
truth."  The  idea  of  firmness  and  stability  is  naturally  to  be  found 
in  the  derivatives  also;  and  accordingly,  although  thereby  abandon- 
ing, perhaps,  St.  Paul's  consistent  metaphor,  I  have  been  content 
to  translate  "support,"  or  "stay"  (the  marginal  rendering  of  the 
a.  v.  and  r.  v.),  or  by  the  literal  "seat."  But  I  prefer  the  consistent 
metaphor,  "a  pillar  and  base." 

2  For  He  hath  gathered  together  all  things  into  one  body,  even 
all  whom  He  hath  redeemed;  and  He  is  made  the  head  over  all 
or  over  that  congregation  of  all  things  which  is  His  body,  and  which 
in  its  entirety,  and  no  less,  is  the  fulness  of  Him  that  filleth  all  in  all. 
And  of  this  all-including  household  of  God  He  is  the  chief  Corner 
Stone  on  which  all  are  built.  Eph.  1:4-10,  22,  23;  2:1,  20,  21; 
3:9,  11,  12,  15;  4:6-16. 

3  These  I  believe  to  be  all  the  examples  referring  strictly  to  the 
organized  Church  as  a  whole,  after  its  enlargement  into  two  or 
more  congregations;  but  a  single  congregation  is  often  mentioned. 


Notes  3J9 

congregations  in  the  various  localities  whither  the  gospel  had  ex- 
tended. Of  this  use  of  ekklesia  the  examples  are  far  more  than  of 
all  others  put  together. 

§  90  (a),  (p.  178).  The  Foundation  Rock  and  Corner  Stone. — 
1 .  After  the  great  bishop  of  Hippo  became  more  thoroughly  versed  in 
Greek  we  read  of  him  as  follows:  "St.  Augustine  in  his  earlier  writ- 
ings taught  that  St.  Peter  is  the  rock,  but  he  afterwards  gave  up  that 
view,  and  held  that  Christ  is  the  rock.  His  words  are, — '  I  said 
in  a  certain  place  of  the  apostle  St.  Peter,  that  upon  him  as  upon 
the  rock  the  Church  was  founded.  .  .  .  But  I  know  that 
afterwards  I  most  often  expounded  that  saying  of  our  Lord — 
'Thou  art  Peter,  and  upon  this  rock  I  will  build  my  Church' — 
as  meaning  upon  Him  whom  St.  Peter  confessed,  saying, — 'Thou 
art  the  Christ  the  Son  of  the  living  God.'  Let  the  reader  choose 
which  of  these  two  interpretations  is  the  more  probable '  {Retract. 
\'.h.  i.  c.1  21).  "  This  may  seem  a  threadbare  subject  to  scholars; 
but  what  a  pity  it  is  that  scholars  do  not  more  frequently  instruct 
the  people  in  these  same  threadbare  subjects.  There  is  no  danger  of 
its  being  done  too  often,  even  though  nothing  new  be  said.  Shall 
the  opponents  of  truth  alone  be  tireless  in  putting  forth  their  views? 
Or  is  the  word  of  the  unsearchable  God  ever  exhausted?  In  truth, 
we  have  that  word  itself  as  our  exemplar  in  telling  over  and  over 
of  the  true  foundation  or  chief  corner  stone  of  the  congregation 
of  the  Lord.  Even  St.  Augustine  did  not  seem  to  realise  the  great 
importance  of  a  right  conception  of  this  now  famous  passage,  if  we 
may  judge  by  his  apparently  indifferent  "Let  the  reader  choose." 
The  fact  is,  he  lived  before  the  bishop  of  Rome  became  the  head 
of  the  Western  Church,  and  died  while  the  Bible  was  still  considered 
the  supreme  arbiter  of  truth.  Not  anticipating  the  subsequent 
abuse  of  the  passage,  he  was  only  acknowledging  that  it  pertained 
to  each  reader  to  judge  for  himself.  It  was  after  his  death  that 
Vincent  of  Lerins  wrote  his  celebrated  and  generally  accepted 
treatise,2  declaring  the  holy  scriptures  the  primary  authority  for 
all  alike,  and  directing  his  readers,  where  the  Bible  is  not  clear, 
to  various  kinds  of  testimony  but  admitting  no  testimony  in  opposi- 
tion to  the  scriptures. 

2.  But  however  important  to  all  the  power  of  choice,  it  is  also 
important  to  the  individual  to  choose  aright.  In  the  matter  now 
before  us,  in  view  of  the  word  "rock  "  in  the  Bible  being  invariably 

1  Rev.  Vernon  Stoly,  The  Catholic  Religion,  Note,  p.  13. 

2  Augustine  was  born  a.d.  354,  and  died  a.d.  430.  Vincent 
wrote  his  treatise  in  434. 


320  The  Foundation  and  the  Superstructure 


a  symbol  of  God,  and  never  merely  of  man,4  and  of  the  many 
examples  thereof,  and  of  the  Greek  word  ekklesia  in  our  passage 
having  always  meant  any  gathering  together, — that  is,  an  assembly, 
congregation,  or  meeting  of  any  sort,  in  a  definite  place, — and  never 
what  we  now  call  "the  church,"  whether  Jewish  or  Christian,  and 
again,  that  its  reference  here  is  to  the  great  congregation  continually 
descending  and  gathered  together  in  Hades,  and  to  its  deliverance 
therefrom  by  the  Son  of  the  living  God  ;  who,  being  the  only  Source 
of  Immortal  Life,  had  come  to  confer  the  Gift  thereof  upon  each 
one  of  that  congregation,  so  that,  in  consequence  of  the  Gift,  the 

1  Is.  51:1,  2,  may  seem  to  be  an  exception  to  this  universal  state- 
ment. But  even  if  we  should  admit  it  to  be  an  apparent  exception, 
it  would  be  one  that  really  and  effectually  proves  the  rule;  for  not 
only  would  its  singularity  imply  the  rule,  but  on  closer  examina- 
tion its  apparently  exceptional  character  will  disappear,  and  it  will 
be  found  to  be  a  regular  example  of  the  rule.  The  passage  reads: 
"Look  unto  the  rock  whence  ye  are  hewn,  and  to  the  hole  of  the 
pit  whence  ye  are  digged.  Look  unto  Abraham  your  father,  and 
unto  Sarah  that  bare  you."  Let  me  add  a  brief  portion  of  what 
follows:  "My  righteousness  is  near;  my  salvation  is  gone  forth,  and 
mine  arms  shall  judge  the  people.  .  .  .  Lift  up  your  eyes  to 
the  heavens  and  look  upon  the  earth  beneath;  for  the  heavens 
shall  vanish  away  like  smoke,  and  the  earth  shall  wax  old  like  a 
garment,  and  they  that  dwell  therein  shall  die  in  like  manner;  but 
my  salvation  shall  be  for  ever,  and  my  righteousness  shall  not 
be  abolished.  .  .  .  Therefore  the  redeemed  of  the  Lord  shall 
return,  and  come  with  singing  unto  Zion;  and  everlasting  joy 
shall  be  upon  their  heads.  .  .  .  The  captive  exile  hasteneth 
that  he  may  be  loosed,  and  that  he  should  not  die  in  the  pit, 
perish  in  (Hades),  nor  that  his  bread  (of  Life)  should  fail."  These 
and  other  portions  of  the  context  show  the  passage  to  tell  literally 
of  a  redemption  on  earth  by  the  Lord,  and  also  of  a  spiritual  redemp- 
tion by  Him  for  ever;  while  the  rock-like  faith  of  Abraham  is 
invoked  as  a  type  of  the  Rock  foundation  for  these  promised  re- 
demptions. But  more:  For  the  scriptures  tell  us  that  through 
faith  Abraham  begat  life  out  of  "the  deadness  of  Sarah's  womb 
(Rom.  4: 19);  and  also  that  through  faith  he  redeemed  Isaac  from 
Death;  thus,  intimating  a  dual  victory  over  Death,  or  one  over 
Hades,  and  the  other  over  the  Grave.  And  because  of  this  faith  and 
its  results,  the  scriptures  make  Abraham  the  type  of  Him  who 
through  Faith  saved  the  world  from  also  a  twofold  Death,  or  one 
of  soul  and  body,  obtaining  for  all  men  the  resurrection  of  the  body 
from  the  grave,  and  of  the  soul  from  the  dead  womb  of  Hades.  It 
is  to  this  dual  victory  that  reference  is  often  made,  for  example, 


Notes  321 


Gates  of  Hades  should  not  prevail  against  its  members;  as  is  the 
evident  idea  of  the  Foundation  upon  the  live  rock;  in  view,  I  repeat, 
of  all  this,  there  would  seem  to  be  no  reasonable  privilege  of  choice 
between  the  earlier  and  the  later  interpretation  of  Augustine.  For 
not  Peter,  whose  very  name  symbolised  Death,  but  Christ  the  Life 
Giver  alone  was  able  by  His  divine  power  to  be  the  Redeemer  from 
Hades,  and  the  Giver  of  Immortality;  and  He  therefore  alone  is 
the  Rock  (Petra)  on  which  the  congregation  of  His  redeemed, — "my 
congregation"  He  calls  it, — even  the  congregation  purchased  with 
His  blood,  is  built.  As  for  Peter,  he  was  only  what  Jesus  expressly 
called  him,  by  way  of  contrast  to  the  symbol  of  Himself, — to  wit, 
an  ordinary  stone  (petros) ;  this  figure,  before  the  resurrection,  being 
appropriated  in  the  sacred  writings  to  those  under  the  power  of 
Death.  By  it,  accordingly,  Jesus  represents  Peter  to  be  just  like 
his  fellow  men, — in  fact,  their  representative,  needing  with  them  to 
be  redeemed  and  made  immortal,  or  to  be  built  upon  Him,  the 
Rock,  safe  from  the  prevailing  power  of  Hades,  even  upon  Him 
who  thereafter  brought  Life  and  Immortality  to  light.  The  word 
petros,  which  is  used  in  Greek  for  a  stone  of  moderate  size,  is  there- 
fore never  employed  of  Christ,  even  when  He  is  said  to  be  the 
chief  Corner-Stone ; '  another  word  for  stone  (lithos)  being  required 
to  express  the  idea.  On  the  other  hand,  petra  is  the  massive,  bed- 
rock of  the  earth,  or  the  great  foundation  on  which  all  things  on 
the  earth,  including  all  life,  are  upheld;  and,  as  said  above,  the 
word  is  never  used  in  the  Bible,  in  a  symbolic  sense,  of  other  than 
God  ;  even  as  to  Him  only  it  is  appropriate.     Keeping  then  these 

when  it  is  said:  "But  when  this  corruptible  shall  have  put  on  incor- 
ruption,  and  this  mortal  shall  have  put  on  immortality,  then  shall 
be  brought  to  pass  the  saying  that  is  written,  Death  is  swallowed  up 
in  victory.  O  death,  where  is  thy  sting?  O  Hades,  where  is  thy 
victory?"  (i  Cor.  15:  53-55).  In  atypical  sense,  therefore,  Abra- 
ham is  called  in  the  scriptures,  as  representing  Christ,  "the  heir  of 
the  world,"  and  "  the  father  of  us  all  "  (Rom.  4: 13,  16) ;  and  in  the 
same  sense  the  symbol  "rock  "  is  applicable  to  him,  even  because  it 
is  the  symbol  of  Christ.  And  so,  the  passage  in  Isaiah  is  no  excep- 
tion to  the  statement,  that  in  the  Bible  the  word  "  rock,"  when  sym- 
bolically used,  always  has  reference  to  the  living,  unchangeable 
God.  Is.  51 : 1,  2,  is  the  only  instance  where  the  relation  to  God  is 
not  also  direct  and  immediate  in  its  expression.  And  in  this 
instance  we  look  unto  Abraham  as  the  type  of  the  Divine  Rock 
whence  we  are  hewn,  and  to  "the  deadness  of  Sarah's  womb"  as 
the  type  of  Hades,  the  abode  of  the  dead,  which  is  the  hole  of  the 
pit  whence  we  are  digged. 

>  7.  e.,  of  those  recovered  from  Death. 


322  The  Foundation  and  the  Superstructure 


things  in  mind,  and  that  the  words  of  Jesus  relate  to  what 
Peter  had  said  to  Him,  that  He  was  the  Christ  the  Son  of 
the  living  God,  those  words  should  be  translated  in  a  strictly 
literal  manner;  on  the  one  hand,  so  as  to  be  free  from  the  view 
of  "the  many,"  which  can  only  be  made  to  appear  correct  by  repre- 
senting Jesus,  most  irreverently,  as  at  one  and  the  same  time  calling 
His  disciple  both  a  small  stone  and  a  great  rock;  and  on  the  other, 
so  as  to  bring  out  the  obvious  contrast  between  petros  and  petra 
made  by  the  Divine  Speaker  in  immediate  connection.  The  strictly 
literal  rendering,  which  also  is  in  exact  harmony  with  the  divine, 
long-expected  and  long- foretold  mission  of  the  Messiah,  the  Son 
of  the  living  God,  and  into  which  the  introduction  of  Peter  as  the 
foundation-rock  strikes  such  a  discordant  note,  would  be,  "Thou1 
art  a  stone,  and  2  upon  this  Rock  I  will  build  my  congregation  " ; 
to  wit,  the  great  gathering  of  all  mankind  shortly  thereafter  to  be 
purchased  with  His  Blood,  and  redeemed  by  Him  out  of  Hades. 
And  so  He  adds,  "and  the  gates  of  Hades  shall  not  prevail  against 
it."  Surely  it  was  of  no  divine  power  in  St.  Peter  that  St.  Paul 
makes  mention,  when  he  too  tells  of  our  escape  from  the  darkness  of 
Hades.  For  he  writes:  "Giving  thanks  unto  the  Father 
who  hath  delivered  us  from  the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of  the  Son  of  His  love :  in  whom  we 
have  our3  redemption,  the  forgiveness  of  our4  sins:  who  is  the 
image  of  the  invisible  God,  the  firstborn  of  every  creature.  . 
And  He  is  before  all  things,  and  by  Him  all  things  consist.  And 
He  is  the  Head  of  the  body  of  the  (said)  congregation :  who  is  the 
beginning,  the  firstborn  from  the  dead;  that  in  all  (things)  5  he  might 
have  the  pre-eminence."     Col.  i:  12-15,  17,  18. 

3.  The  ordinary  rendering  of  Matt.  16  :  18  does  not  bring  out 
the  idea  thus  forcibly  expressed  in  the  Greek.     That  idea  is  lost  in 

1  "Thou"  is  expressed  in  the  Greek,  and  is  emphatic. 

2  The  usual  sense  of  course  of  kai.  The  Lexicon  of  L.  and  S., 
however,  besides  giving  in  certain  cases  such  additional  meanings 
as  but,  and  now,  etc.,  says:  "III.  after  words  implying  sameness 
or  likeness,  kai  must  be  rendered  by  as  .  .  .so  also  after 
words  implying  comparison.  This  would  require  us  to  translate, 
"Thou  art  a  stone  even  as  upon  this  Rock,"  etc.;  so  bringing 
out  the  comparison.  But  still  better,  "Thou  art  a  stone  (i.  e., 
stone-dead),  so  (or,  and  now)  upon  this  Rock  (i.e.,  "the  Son  of  the 
living  God  ")  I  will  build  my  congregation;  and  the  Gates  of  Hades 
shall  not  prevail  against  it";  that  is,  to  keep  any  one  stone-dead. 

*  And  4  Lit.  "the";  which  the  r.  v.  also  renders  "our." 
s  Or,   "among  all." — Note  that  it  is   "the  congregation  of  the 
dead  "  of  which  the  apostle  speaks,  or  not  the  church  of  the  living. 


Notes  323 


the  barren  affirmation,  "Thou  art  Peter."  The  reader  would 
naturally  ask,  What,  pray,  has  the  name  "Peter"  to  do  with  the 
matter?1  What,  that  is  to  say,  indeed,  with  the  proper  symbol 
of  the  Godhead,  and  with  things  (the  foundation  of  Life  and  the 
deliverance  from  Hades)  which  require  divine  power?  We  perceive 
plainly,  however,  what  is  meant,  when  we  put  emphasis  on  the 
"Thou,"  as  the  Greek  requires,  and  the  sentence  is  rendered  so  as  to 
show  the  strong  contrast  which  Jesus  was  making  between  petros, 
an  ordinary  stone,  and  petra,  the  live,  bed  rock,  which  is  the  founda- 
tion that  supports  all  life.  As  terms,  similar  in  form,  but  of  marked 
contrast  in  signification,  they  are  evidently  put  in  decided  opposition 
to  each  other.  And  as  they  denote,  practically  the  same  substance, 
and  the  only  difference  is  in  the  relative  insignificance  of  the  stone, 
and  the  indispensable  importance  of  the  rock,  the  attention  is  at 
once  called  to  so  great  a  difference,  and  to  the  emphatic  character 
of  the  contrast.  Thus  are  we  led  on  to  inquire  also  into  the  respect- 
ive symbolic  meanings  of  the  two  words,  and  to  what  is  intended  by 
their  use  in  contrast.  We  ask,  in  fine,  if,  in  saying  so  significantly 
to  Peter,  "  Thou  art  a  stone," — a  humiliating  declaration  at  once 
calculated  to  excite  attention,  particularly  right  after  Peter's 
noble  confession, — and  then  immediately  going  on  in  comparison  to 
speak  of  "this  Rock," — a  word  of  such  lofty  symbolical  meaning, — 
as  the  Foundation  on  which  He  Himself  (so  says  the  passage)  was 
to  build  His  congregation,  and  in  all  safety  from  the  power  of 
Hades,  Jesus  was  not  making  a  corresponding  distinction  between 
Himself  and  Peter?  For  if  none  was  intended,  and  Peter  was  not 
only  the  stone,  but  also,  in  spite  of  unvarying  scriptural  symbolism 
to  the  contrary,  the  rock  of  the  passage,  why  then,  after  calling  him 
a  stone,  does  Jesus  say  "this  rock"?  Would  He  not  have  said 
"that  rock"?  Or  "thee  as  a  rock"?  But  why  at  all  should  He  be 
assumed  to  have  described  one  and  the  same  person  by  two  words 
of  such  opposite  signification,  where  but  one  could  be  appropriate; 
and  have  done  this,  too,  in  the  very  same  sentence,  and  in  immediate 
connection,  as  though  the  one  was  the  synonym  of  the  other? 
Surely,  if  indeed  He  were  speaking  in  both  clauses  of  the  sentence 
of  but  one  person,  Peter,  then,  of  the  two  symbolic  words  but  one 
could  have  been  consistently  employed.  He  would  have  said 
either,  "Thou  art  a  stone,  and  upon  that  stone"  etc.,  or,  "Thou 
art  a  rock,  and  upon  that  rock,"  etc.  And  if,  on  the  other  hand, 
according  to  a  conjecture  which  has  been  made,  Jesus  (not  using 
petros)  had  said,  "Thou  art  Cephas,"  using  the  language  of  the  coun- 
try, as  He  in  fact  is  said  to  have  styled  Peter  on  an  earlier  occasion, 
the  same  contrast  would  be  there,  only  not  so  forcibly  expressed 

1  See  Acts  4:12. 


324  The  Foundation  and  the  Superstructure 


as  by  the  kindred  words  petros  and  petra.  In  truth,  if  Cephas  had 
been  the  actual  word  spoken,  it  would  lend  a  peculiar  emphasis  to 
the  contrast,  as  we  have  it,  of  petros  and  petra;  for  it  would  at  once 
start  up  the  question,  why  in  that  event,  in  the  inspired  text,  petros 
should  have  been  so  industriously  substituted  for  the  word  actually 
spoken?  Must  we  not  have  concluded,  that  it  was  to  make  the 
contrast  the  more  apparent?  So,  conjecture  what  we  will  in  the 
matter,  we  may  not  deny  that  the  Divine  Wisdom  has  seen 
fit  to  give  us  for  our  permanent  instruction,  and  also  for  that  of 
His  followers  who  had  personal  knowledge  of  the  change,  the 
contrast  of  petros  and  petra;  and  if  in  this  there  has  been  an  industri- 
ous substitution  of  petros  for  Cephas,  who  does  not  see  how  the  in- 
tention of  the  Spirit  would  only  be  made  thereby  the  more 
pointedly  obvious? 

In  further  confirmation  of  this  intention,  the  word  of  inspiration 
has  taken  care  expressly  to  tell  us,  that  therein  Cephas  and  petros 
have  precisely  the  same  signification;  and  it  says  this  also  when 
speaking  of  the  name  given  to  the  apostle.  For  when  the  latter 
was  first  brought  by  his  brother  to  Jesus,  and  the  name  was  given, 
it  was  Cephas,  and  it  was  expressly  translated  petros.  We  read: 
"When  Jesus  beheld  him,  He  said,  Thou  art  Simon  the  son  of  Jona: 
thou  shalt  be  called  Cephas,  which  is  by  interpretation,  petros" — 
i.  e.,  "a  stone. "  This  passage  therefore,  as  well  as  the  one  under 
discussion,  shows  the  desire  of  the  Master,  whether  He  used  Cephas 
or  petros,2  to  call  attention,  by  the  name  which  He  gave  to  Peter, 
to  the  powerlessness  of  a  man,  however  prominent  He  has  made 
him,  to  gain  Life  for  himself;  and  that  eternal  Life  must  be  built 
upon  an  eternal,  rock-like  Foundation;  or  one  which  only  God  can 

supply. 

4.  To  use  St.  Paul's  words:  "Nevertheless  the  firm  Foundation 
of  God  standeth."  3      "  For  other  foundation  can  no  man  lay  than 

»  John  1:42.  If  accordingly  there  should  be  imagined  at  this 
late  day  a  difference  of  signification  between  Cephas  and  petros, 
whether  as  spoken  by  the  country  people  of  Galilee,  or  by  reason  of 
derivation,  or  otherwise,  we  have,  first,  scriptural  assurance  that 
in  the  scriptures  there  is  no  difference.  And,  secondly,  if  there  had 
been,  it  would  but  have  lent  additional  potency  to  the  intention 
of  the  inspired  word  in  its  abolition,  and  the  substitution  of  petros. 

*  The  Greek  of  Matt.  16 :  18  is  what  the  overruling  Providence  has 
caused  to  be  brought  down  to  us  for  our  guidance.  That  Jesus  used 
Cephas  on  that  occasion  is  therefore  a  mere  conjecture  in  opposition 
to  the  inspired  word  as  we  have  it.  When  He  did  use  cephas  in  the 
Greek  of  St.  John,  it  was  interpreted  right  away,  we  see,  by  petros. 

*  2  Tim.  2:19.    A  word  or  two  of  comment.    The  Work  of  Christ 


Notes  325 

that  which  is  laid  which  is  Jesus  Christ."  >      And  Isaiah    says: 
"Because  ye   have  said,  We  have  made  a  covenant  with  Death, 

gives  us  a  resurrection  both  of  Life  and  of  Judgment.  And  He  de- 
clares this  of  all  in  the  graves  (John  5:  29).  But  why  the  unusual 
plural — "graves  "  ?  Why  not  "of  all  in  the  grave,"  as  is  the  ordinary 
form  of  expression  ?  Herein  He  speaks  as  do  the  scriptures,  which 
tell  us  of  "the  Gates  of  Death"  or  "of  the  Grave"  (Job  38:  17. 
Ps.9:  13;  107:  18.  Is.  38:  10),  and  that  Death  and  Hades  swallow 
up  respectively  the  body  and  the  soul  (1  Cor.  15 :  53-55  and  chap.), 
and  that  Death  on  the  pale  horse  has  Hades  following  with  him 
(Rev.  6 :  8).  Hence  Hosea,  foretelling  of  Christ's  Work  of  Deliver- 
ance, wrote,  "  I  will  ransom  them  from  the  power  of  Sheol  (Hades); 
I  will  redeem  them  from  Death:  O  Death,  I  will  be  thy  plagues; 
O  Sheol,  I  will  be  thy  destruction:  repentance  (change  of  purpose) 
shall  be  hid  from  mine  eyes"  (13:  14).  But  in  addition  to  the 
resurrection  into  Life  and  Judgment,  which  our  Saviour,  when  He 
spoke,  was  then  about  to  effect  (John  5:25),  there  is  a  third  resur- 
rection, also  mentioned  by  Him,  which,  He  declares,  requires  the 
faith  of  man;  and  too,  a  perfect  faith,  having  no  need  of  the  Judg- 
ment according  to  deeds.  His  words  are:  "Verily,  verily,  I  say 
unto  you,  He  that  heareth  my  words,  and  believeth  in  Him  that 
sent  me,  hath  eternal  Life,  and  cometh  not  into  Judgment,  but  hath 
passed  out  of  Death  into  Life."    John  5 :  24. 

Returning  now  to  2  Tim.  2:19,  the  error  of  Hymenaeus  and  Phil- 
etus  condemned  by  St.  Paul  in  the  context  consisted  in  affirming 
this  third  resurrection  to  have  been  already  completed,  as  though 
this  also  required  only  the  Work  of  Christ; — a  doctrine  evidently 
standing  in  the  way  of  "the  work  of  faith  "  (2  Th.  1 :  n  ;  1  Th.  1:3); 
— that  is,  of  good  works  by  the  individual  as  a  necessity  (1  Tim. 
6:  18,  19);  so  that,  as  the  apostle  said,  it  overthrew  the  faith  of 
some,  thereby  tending  more  and  more  unto  ungodliness  (2  Tim. 
2:16).  But  while  condemning  the  heresy,  he  would  have  men  never- 
theless gratefully  to  keep  in  memory  their  restoration  from  Death 
into  Life,  and  to  realise  also  with  fear  and  trembling  their  resur- 
rection into  the  Judgment  according  to  deeds.  And  so,  of  these 
two  resurrections  He  says:  "Nevertheless  the  firm  foundation  of 
God  standeth,  having  this  seal,  The  Lord  knoweth  them  that 
are  His  (*.  e.,  those  whom  He  hath  purchased  for  His  own  from  the 
destruction  of  Death  and  Hades;  which  is  the  resurrection  into 
Life) :  And  (also  this  seal),  Let  every  one  that  nameth  the  name  of 
the  Lord  (or  that  is  His)  depart  from  iniquity."  That  in  this 
second  seal  the  apostle  warns  us  of  the  Judgment  according  to  deeds 
he  immediately  goes  on  to  show;   and  he  further  says,  that  only  by 

1  1  Cor.  3 :  11. 


326  The  Foundation  and  the  Superstructure 


and  with  Sheol  (Hades)  are  we  at  agreement;  when  the  overflowing 
scourge  shall  pass  through,  it  shall  not  come  unto  us:  for  we  have 
made  lies  our  refuge,  and  under  falsehood  have  we  hid  ourselves: 
therefore  thus  saith  the  Lord  God,  Behold,  I  lay  in  Zion  for  a 
Foundation  a  Stone,  a  tried  Stone,  a  precious  Corner  (Stone),  of 
sure  Foundation:  he  that  believeth  shall  not  make  haste.'  Judg- 
ment also  will  I  lay  to  the  line,  and  Righteousness  to  the  plummet: 
and  the  hail  shall  sweep  away  the  refuge  of  lies,  and  the  waters  shall 
overflow  the  hiding  place.  And  your  covenant  with  Death  shall  be 
disannulled, -and  your  agreement  with  Sheol  shall  not  stand;  when 
the  overflowing  scourge  shall  pass  through,  then  ye  shall  be  trodden 
down  by  it.  As  often  as  it  passeth  through,  it  shall  take  you;  for 
morning  by  morning  shall  it  pass  through,  by  day  and  by  night: 
and  it  shall  be  nought  but  terror  to  understand  the  message.  .  .  . 
Now  therefore  be  ye  not  scoffers,  lest  your  bonds  be  made  strong: 
for  a  consummation,  and  that  determined,  have  I  heard  from  the 
Lord  God  of  hosts,  upon  the  whole  earth."  2  In  this  passage, 
the  Foundation  of  Life  is  affirmed  to  be  of  the  Lord's  laying,  and 
to  be  a  sure  deliverance  from  Death  and  Hades;  and  striking 
emphasis  is  put  upon  its  representation  as  a  Stone; 3  while  that  of 
man's  laying  is  declared  to  be  a  refuge  of  lies,  which  can  only  event- 
uate in  destruction.  And  this  is  one  of  several  similar  passages 
which  are  applied  by  our  Lord  to  Himself,  and  in  regard  to  which 
He  announces  that  He  is  the  chief  Corner-Stone  which  the  builders 
refuse.4  And  after  Him  Peter's  own  words  to  the  rulers  and  elders 
were:  "This  is  the  Stone  which  was  set  at  nought  of  you  the  build- 
ers, which  is  become  the  head  of  the  corner.  Neither  is  there  sal- 
vation in  any  other:    for  there  is  none  other  name  under  heaven, 

becoming  perfect  shall  we  attain  unto  the  final  resurrection  (see  vv. 
20,  21).  So  far  therefore  from  this  being  past,  it  will  ever  overtake 
sinfulness,  notwithstanding  the  Work  of  Christ,  or  a  man's  imperfect 
repentance  and  faith,  or  his  baptism,  or  participation  in  the  Me- 
morial Supper,  or  any  so-called  priestly  absolution,  or  aught  else. 

1  For  the  Foundation  is  laid  in  Christ;  and  what  can  man's  faith 
do  therein  ?  Why  then  haste  ?  Rather,  on  the  one  Foundation  let 
us  haste  to  build  (2  Pet.  3:  12).  Thus  only  shall  we  not  be  con- 
founded— i.e.,  "put  to  shame."  See  Rom.  9:33;  10: 11.  2  Pet.  2:6. 
(Shows  how  St.  Peter  regarded  the  matter.) 

2  Is.  28:  15-19,  22.  The  variations  from  the  a.  v.  are  those  of 
the  r.  v. 

3  The  Stone  in  all  likelihood  symbolizes  the  human,  as  the  Rock 
does  the  divine  nature  of  the  Christ. 

*  Matt.  21:  42-45.    Mk.  12:9-12.     Luke  20: 15-19. 


Notes  327 


that  is  given  among  men,  whereby  we  must  be  saved."  «  And  yet, 
how  many  there  are,  who  in  effect  build  upon  the  name  Peter,  as 
the  veritable  foundation  of  the  Church,  for  their  hope  of  salvation! 
Are  then,  let  us  ask  ourselves,  the  words  of  the  apostle  to  be  limited 
to  his  contemporaries  of  the  Jewish  Church?  What  about  those 
who  "glory  in  men,"  "whether  (in)  Paul,  or  Apollos,  or  Cephas"  ? 2 
And  here  let  us  note  the  alarming  fact,  how  passages  of  scripture, 
which  tell  of  the  only  Foundation  of  Life,  tell  also  so  often  of  a 
complete  Judgment  accompanying  that  Life.  Just  as  the  passage 
of  Isaiah  tells  of  a  Judgment  by  line  and  plummet,  or  strictly  ac- 
cording to  deeds;  not  one  therefore  deferred  at  all,  but  now  going 
on ;  even  as  should  be  the  character  of  the  Judgment  of  Him  whose 
symbol  is  the  immovable  Rock.  Do  we  then  realise  what  these 
prophetic  warnings  signify  to  ourselves?  Who  would  contend  that 
in  the  above  passage  Isaiah  was  speaking  of  Peter  as  the  Foundation 
of  precious  Stone  on  which  we  are  to  be  built,  safe  from  the  power 
of  Death  and  Hades?  Or  that  Peter  was  the  Rock  of  which  in 
another  passage  he  says:  "And  a  man  shall  be  as  a  hiding  place 
from  the  wind,  and  a  covert  from  the  tempest;  as  streams  of  water 
in  a  dry  place,  [as  the  shade  of  a  great  Rock  in  a  weary  land"? « 
And  who  thinks  of  Peter  when  he  reads:  "And  the  Lord  said, 
Behold  there  is  a  place  by  me,  and  thou  shalt  stand  upon  the  Rock : 
and  it  shall  come  to  pass,  while  my  glory  passeth  by,  that  I  will  put 
thee  in  a  cleft  of  the  Rock,  and  will  cover  thee  with  my  hand  until 
I  have  passed  by  "  ?  «  And  yet,  to  one  who  is  grounded  in  the 
teaching  that  our  "Life  is  hid  with  Christ  in  God,"  s  it  is  no  more 
preposterous  to  make  these  assumptions,  than  to  assert  that  in  the 
passage  in  Matthew  Peter  is  the  Rock-Foundation  on  which  the 
dead  of  all  ages,  and  also  the  living,  are  to  be  made  secure  for  ever 
from  the  power  of  Hades. 

5.  If  therefore,  in  view  of  the  admitted  application  to  Christ  in 
all  these  kindred  texts  of  the  terms  Foundation,  Rock,  and  Corner- 
stone, it  be  asked,  Why  dwell  upon  such  well-known  and  accepted 
truths?  the  obvious  answer  is,  first,  that  we  may  follow  the  scrip- 
tural rule  of  interpretation,  and  compare  scripture  with  scripture; 
and,  next,  that  we  may  emphasise  the  inconsistency,  and  the  danger 
to  Christian  truth,  of  interpreting  a  single  passage  out  of  harmony 
with  all  the  others.  Moreover,  if  we  recognise  so  readily  that  all 
the  other  texts  speak  in  unison  of  Christ,  can  we  not  discern  the 
enslaving  hold  upon  us  of  a  narrow  and  dangerous  ecclesiasticism, 
when,  to  serve  a  partisan,  selfish  or  ambitious  purpose,  it  causes  us 

1  Acts  4:11,12.  2  1  Cor.  2:21,  22,  and  the  chap. 

3  Is.  32:2.  *  Ex.  33:21,  22.  sCol.  3:3. 


328  The  Foundation  and  the  Superstructure 


to  twist  a  single,  kindred  text  into  discord  with  the  rest,  and  in 
place  of  the  all-loving  promise  of  Immortality  to  the  whole  human 
race  by  the  Saviour  of  the  world, — of  which  in  its  forlorn  state 
Peter  is  made  the  representative, — to  prefer  the  exclusive  exaltation 
of  a  limited  number,  and  that,  upon  a  mortal  foundation, — in  short, 
one  of  Works  ? ' 

Consider,  too,  how  we  thus  introduce  into  the  divine  mission  of 
Jesus  to  save  all  men,  indiscriminately,  from  Death  the  rankest 
respect  of  persons,  and  make  of  a  stone, — so  declared  by  Jesus 
Himself, — even  of  that  which  by  nature  is  dead,  and  in  the  Scrip- 
tures is  the  symbol  of  Death,  our  hope  of  Life;  or  of  immunity 
from  Hades  and  from  the  stone's  inherent  condition!     Thank  God! 
it  is  not  upon  a  crumbling  stone— how  can  one  so  believe? — that 
the  sinner's  future  depends.      His  firm  Foundation  is,  and  must  be, 
the  Living  Rock;  and  in  its  Cleft  he  must  be  hidden,  like  Moses, 
while  that  dazzling  glory  passes  by,  on  which  no  man  can  look  and 
live.     More   explicitly,    in   the   presence   of   the    uncompromising 
justice,  and  the   unsullied   purity  and   holiness  of   the    Lord   of 
glory  the  sinner  has  no  place.     He  may  not  be  face  to  face  with 
Him  whose  ways  are  past  finding  out,  nor  fathom  the  deep  heavenly 
mysteries  of  the  Gospel  of  Christ.     He  can  only  see  with  the  eye 
of  faith  the  back  parts  of  that  glory,  or  what  has  been  accomplished 
by  the  supernatural  mystery  of  the  divine  humanity,  and  he  can 
listen  gratefully  to  the  good  tidings  of  the  glorious  results.     "The 
secret  things"  are  not  his  to  discern; — only  "those  which  are  re- 
vealed."     It   is  however  enough,   and  of  all   things    satisfactory 
to  know,  that  that  which  is  revealed  gives  him  for  the  Foundation 
of  his  Immortal  Life  the  Divine  Rock,  and  not  a  "stone,"  the  image 
of  Death.     And  it  is  not  merely  once,  nor  twice,  that  the  fundamen- 
tal revelation  is  given.     It  is  the  consistent  burden  of  the  word  of 
God;  and  the  declaration  to  Peter  is   a   reiteration  thereof, — an 
announcement  by    "the  Christ,    the    Son  of  the  living  God,"  of 
His  mission  to  recover  the  world  from  Death  and  Hades.     And 
He   is  determined  that  what   He  had  said  shall  be  made  plain. 
For   in   the   same   connection,    in   language    divested   of   parable, 


1  Indeed,  apart  from  the  work  of  Peter  in  recognising  the  Mes- 
siah, it  is  upon  one  work  only,  and  that  too,  partly,  or  altogether 
the  work  of  fellow  mortals, — to  wit,  our  baptism, — or  upon  a  single 
act  of  external  formality,  however  dutiful  and  useful  for  its  own 
purposes  the  work  may  be.  But  if  by  baptism  we  have  Peter  for 
a  foundation,  and  through  him  are  made  secure  from  the  prevailing 
power  of  Hades;  thus  because  of  such  baptism  rising  into  Life,  how  is 
it  that  we  were  not  commanded  to  be  baptised  in  the  name  of  Peter? 


Notes  329 

we  read:  "From  that  time  began  Jesus  to  show  unto  His  disciples, 
how  that  He  must  go  unto  Jerusalem,  and  suffer  many  things  of 
the  elders  and  chief  priests  and  scribes,  and  be  killed,  and  the  third 
day  be  raised  up." 

6.     Many  imagine  the  words  of  Jesus  under  discussion  to  be  a 
promise  of  a  special  reward  to  Peter  in  consequence  of  his  recog- 
nition of  the  exalted  personality  of  our  Lord.     But,  in  addition  to 
the  many  other  reasons  to  the  contrary  of  this,  some  of  which  have 
been  given,  all  but  one  of  the  twelve  were  alike  following  Him 
because  of  a  common  belief  with  Peter;  and  that  one  too,  perhaps, 
although   also  from  the  basest  motives.     For  John  the   Baptist 
had  plainly  announced  what  Peter  on  this  occasion  avowed,  before 
any  one  of  them  had  keen  called  to  discipleship. '     As  the  oldest 
member  of  the  little  band,  the  latter  merely  took  upon  himself,  as 
was  his  wont,  to  be  their  spokesman.     But  his  brother  Andrew, 
on  bringing  him  to  Jesus,  had  told  him  that  Jesus  was  the  Christ; 
that  is,  the  Messiah. 2     And  Nathaniel  had  said  unto  Jesus,  "  Rabbi, 
Thou  art  the  Son  of  God;   Thou  art  the  King  of  Irsael."*     And 
these  representations  of  His  true  character  had  been  made  at  the 
first,  or  long  before  He  had  given  so  many  wonderful  proof-signs 
thereof.     As  between   such  earlier   acknowledgments  and  this  of 
Peter,  who  had  but  recently  witnessed  a  most  startling  exhibition 
of  the  divine  power  in  Jesus,  which  he  could  not  gainsay,  his  ac- 
knowledgment certainly  seems  to  be  the  less  meritorious,  and  the 
less  deserving  of  special  reward.     Under  far  more  trying  circum- 
stances, too,  a  few  days  before,  just  after  many  disciples  had  deserted 
Jesus,  Peter  himself — this  time  avowedly  for  all  the  chosen  band — 
had  comforted  the  human  heart    of   the  GoD-Man  by  the  words, 
"Lord,  to  whom  shall  we  go?     Thou  hast  the  words  of  Eternal 
Life.      And  we  have  believed  and  are  sure    that  Thou  art  the 
Holy  One  of  God."  *      The  Forerunner,  moreover,  had  publicly 
designated   Jesus   as  "the  Lamb  of  God  which  taketh  away  the 
sin  of  the  world.  "s     Although  this  intimation  that  He  was  to  be 
the  true  sacrificial  Lamb  to  whom  all  the  temple  sacrifices  pointed 
was  not  realised  by  the  disciples  in  all  its  suggestive  significance, — 
indeed,  not  until  after  Peter  had  made  his  later  avowal  of  the  com- 
mon faith,  did  he  or  the  others  learn  that  Jesus  was  to  sacrifice 
His  life, — yet  they  all  alike  looked  upon  Him  as  the  expected 
Messiah,  and  the  Son  of   the   living  God,  who  could,  and  would, 

•  John  1 :  19-30;  3:26-36.  Matt.  3  ch.  Mk.  1:2-11.  Luke3:i5^ 
18.  2  John  1 :  40-42.  •» John  1:49. 

*  John  6:68,  69.  The  reading,  "Thou  art  the  Christ,  the  Son  of 
the  living  God  "  (a.  v.)  in  this  other  passage,  is  of  inferior  authority, 
but  not  without  support.  s  John  1 :  29,  36. 


33°  The  Foundation  and  the  Superstructure 


preserve  them  by  His  mighty  power  from  all  enemies.  And  in  their 
eyes  He  was  to  become  the  greatest  of  the  kings  on  the  earth; 
and  in  the  same  earthly  sense  was  to  subject  the  world  to  His 
sway,  and  would  make  of  their  nation  an  earthly  kingdom  of 
heaven  that  should  be  over  all;  while  themselves,  His  chosen  twelve, 
were  to  become  His  glorious  earthly  princes. »  The  furthest 
thought  from  their  minds  in  respect  of  Him  or  them  was  a  life 
of  danger,  suffering  and  death.  Indeed,  Peter's  avowal  was  made 
shortly  after  the  stupendous  miracle  of  feeding  the  multitude,  in 
which  feeding  they  had  had  every  opportunity  of  scrutiny,  and 
were  still  exulting,  as  shown  by  that  ready  and  zealous  avowal,  in 
such  a  remarkable  exhibition  of  the  supernatural  power  of  their 
Divine  Master.  Under  all  the  circumstances,  the  avowal  had  no 
special  merit,  and,  on  this  particular  occasion  at  least,  would  seem 
to  have  called  for  no  special  reward.  The  special  merit  was  rather 
that  of  those  who  had  preceded  Peter  in  making  similar  avowals; 
and  Peter  himself  was  far  more  deserving,  when,  after  the  many- 
had  abandoned  Jesus,  he  had  in  like  manner  spoken  out  without 
hesitation  for  the  twelve.  And  because  also  he  was  speaking  for 
the  twelve  in  our  present  passage  it  would  show  that  if  any  re- 
ward of  becoming  a  foundation  of  the  church  had  been  really 
promised  to  him,  it  would  have  been  intended  for  them  all.  In 
this  case,  therefore,  the  words  of  St.  Paul,  though  referring  in  fact 
to  the  primary  labours  of  the  first  preachers  of  the  gospel,  would 
have  had  additional  significance,  seeing  that,  from  this  point  of 
view  likewise,  the  early  converts  would  have  been  made,  pursuant 
to  the  alleged  promise,  "of  the  household  of  God,  being  built  upon 
the  foundation  of  the  apostles  and  prophets,  Christ  Jesus  being  its 
chief  Corner  Stone."  (Eph.  2:  19,  20.)  Under  any  interpretation 
it  is  well  to  take  note,  that  these  words  put  both  apostles  and 
prophets  or  teachers,  all  of  them  alike,  on  the  same  plane  as  founda- 
tions of  the  household  of  God.  And  so  of  the  apostles,  when  it  is 
said  by  St.  John,  "And  the  wall  of  the  city  had  twelve  foundations, 
and  on  them  twelve  names  of  the  twelve  apostles  of  the  Lamb." 
(Rev.  21 :  14.) 

7.  But  in  respect  of  the  avowal  of  Peter,  Jesus  on  the  present 
occasion  designedly  brought  out  the  avowal  afresh ;  Himself  intro- 
ducing the  subject  of  the  miracle,  and  calling  special  attention  to 
its  more  conspicuous  details,  and  shortly  after  following  it  up  with 
direct  questions  as  to  His  own  personality;  first  asking  whom  men 
thought  Him  to  be;  and  next,  putting  the  question  that  led  straight 
to  His  purpose, — "But  who  say  ye  that  I  am?"  And  the  answer 
of  Peter,  evidently  made  for  all  so  addresesd,  was  just  what  He 

« Just  as  afterward  the  bishop  of  Rome  set  himself  up  to  be. 


Notes  331 

wished  and  had  expected;  and  it  opened  the  way  to  a  safer  dis- 
closure in  plain  words  of  that  which  all  along  He  had  been  inti- 
mating in  parables,  and  now  at  last,  before  His  career  upon  earth 
was   closed,   would   have   at   all   hazards    His   twelve    immediate 
disciples  clearly  know; — namely,    that    He,    the   Lamb   of  God, 
was  then  on  His  final  journey  to  Jerusalem,  there  to  be  offered  up 
for  the  sins  of  the  world.     His  time  was  now  close  at  hand,  only 
a  few  days  remaining  before  His  crucifixion.     It  was  all-important 
therefore  for  the  twelve  to  be  disabused  at  last  of  their  earthly 
notions,  and  to  learn  instead  the  spiritual  nature  of  His  divine 
mission;  and  that  to  give  Life  to  the  world,  which  was  the  great 
purpose  of  that  mission,  required  Him  to  be  killed  on  the  cross  of 
malefactors  as  the  Substitute  for  all  evil-doers.     Divining,  as  He 
did  of  course,  the  terrible  revulsion  of  feeling  that  would  ensue  in  the 
breasts  of  the  twelve,  by  reason  of  their  learning  what  a  gloomy 
future  was   immediately  threatening  them,   and  because  of  the 
abrupt  change  of  their  thoughts  from  earthly  to  heavenly  things, 
He  sought,  if  possible,  to  strengthen  them  to  receive  His  unexpected 
disclosure,  and  to  preserve  their  allegiance  in  the  face  thereof.     As 
became  a  faithful  Shepherd,  He  was  caring  for  His  flock.     In  the 
first  place,  as  mentioned,  He  had  made  them  personal  witnesses  of 
His  stupendous  miracle  shortly  before,  and  thereby  manifested 
His    unquestionable    possession    of    divine    power; — a   miracle    so 
astounding,  that  He  had  had  to  escape  from  the  multitude  whom 
He  had  fed,  who  would  have  risen  up  with  full  confidence  of  success 
to  make  Him  their  earthly  Messianic  King.     It  was  no  wonder,  in 
view  of  the  effect  of  the  miracle  upon  the  people  at  large,  that 
His    immediate   followers,    who   had   witnessed    His   many   other 
miracles,  and  long  before  had  expressed  their  faith  in  His  Messiah- 
ship  and  Divine  Nature,  when  shortly  thereafter  asked  by  Himself 
whom  they  considered  Him   to   be,  should  again,  through  their 
usual  spokesman,  have  acknowledged  their  faith.     It  was  no  new 
revelation  to  them,  as  we  have  seen.     It  had  been  revealed   to 
them  by  the  Father  from  heaven  at  the  baptism  of  Jesus,  when 
there  came  the  voice,  saying,  "This  is  my  beloved  Son,  in  whom 
I  am  well  pleased."'     It  was  simply  a  timely  confession  of  the 
common  faith  brought  out  anew  by  the  Master  for  his  own  definite 
purpose.     He  emphasises  however  its  expression  by  Peter  on  the 
present  occasion,  calling  attention  thereto  in  connection  with  the  line 
of  thought  which  He  was  pursuing,  and  the  terrible  disclosure  of  His 
approaching  death  which  He  was  about  to  make.     As  Peter  was 
the  spokesman,  He  addresses  him  personally,  but  through  him  us 
all ;  for  so  the  announcement  of  the  common  Rock-Foundation  of 

1  Matt.  3:17. 


332  The  Foundation  and  the  Superstructure 


Immortality  for  His  congregation,  and  also  of  a  judgment  upon 
every  man  according  to  his  deeds,  or  without  respect  of  persons, 
of  which  judgment  He  likewise  takes  care  to  give  warning,  de- 
manded. Inasmuch  as  those  present  had  the  same  belief  with 
Peter,  and  it  required  but  one  to  give  it  expression,  and  no  one  of 
them  dissented,  it  follows  that  what  was  said  was  intended  for 
them  also,  and  for  all  of  like  faith.  In  truth,  every  one  of  the  great 
congregation  who  was  to  be  brought  from  under  the  prevailing 
power  of  Hades  may  consider  himself  addressed  when  we  read, 
"And  Jesus  answered  and  said  unto  him,  Blessed  art  thou  Simon, 
Bar-Jonah:1  for  flesh  and  blood  hath  not  revealed  it  unto  thee, 
but  my  Father  who  is  in  Heaven.  And  I  say  also  unto  thee,  that 
thou  art  a  stone;  so2  upon  this  Rock  will  I  build  my  congregation; 
and  the  Gates  of  Hades  shall  not  prevail  against  it.  And  (besides 
this  Gift  of  Immortality)  I  will  give  unto  thee  {thee  representing 
all)  the  keys  of  the  kingdom  of  heaven;  (that  is,  I  promise  thee 
entrance  therein;  but  it  is  when  free  from  the  bondage  of  sinfulness; 
for  He  continues)  and  whatsoever  thou  shalt  bind  on  earth  shall 
be  bound  in  heaven;  and  whatsoever  thou  shalt  loose  on  earth 
shall  be  loosed  in  heaven."3 

8.  As  said  above,  in  styling  Peter  a  stone,  He  intimates  that 
Peter,  and  of  course  we,  whose  mortal  condition  Peter  represents, 
are  in  the  jaws  of  Death.  Indeed,  the  universal  application  of  the 
address  is  here  made  obvious;  for  it  is  not  Peter  alone,  but  all  the 
congregation  purchased  by  the  Redeemer  of  mankind,  who  are 
promised   immunity   from  the  prevailing  power  of  the  Gates  of 


i  In  modern  parlance  "Simon,  son  of  Jonah,"  would  be  "Simon 
Johnson."  In  the  next  verse  the  name  is  implied,  thus:  "And  I 
say  also  unto  thee,  (Simon  Bar-Jonah),  That  thou  art  a  stone; 
so  upon  this  Rock  "  etc.  It  is  natural  to  say  allegorically,  "  Simon, 
thou  art  a  stone";  but  not  to  say,  "Simon,  thou  art  Peter."  To 
address  one  in  that  way  seems  meaningless  and  undignified.  The 
thought  at  once  arises,  "Well,  suppose  he  is  Peter,  what  has  that  to 
do  with  the  matter?"  Just  think  for  a  moment  of  our  Divine 
Master  saying:  "Simon  Johnson,  thou  art  Peter;  and  upon  this  rock 
— i.e.,  that  thou  art  Peter — I  will  build  my  church;  and  the  Gates 
of  Hades  shall  not  prevail  against  it.  "     Oh,  the  horror  of  it! 

2  See  \  2,  footnote. 

3  That  is  to  say,  whatever  a  man  does,  so  is  his  judgment; — *.  e. , 
according  to  the  deed,  and  without  respect  of  persons,  and  both  as  to 
him  who  binds  or  looses  and  him  who  is  bound  or  loosed.  See 
Matt.  18:  18,  said  directly  to  us  all;  as  this  passage  is  indirectly 
said  to  us  all  through  Peter;  and  John  20:  23,  through  all  the 
apostles. 


Notes  333 


Hades.  So  again,  when  presently  afterwards  "He  charged  His 
disciples  that  they  should  tell  no  man  that  He  was  the  Christ," 
He  plainly  recognised  that  Peter's  profession  had  been  made  in 
behalf  of  them  all,  and  that  His  answer  to  him  was  also  to  them. 
But  the  universal  application  of  His  words,  along  with  this  primary 
application  of  them  to  the  twelve,  is  further  shown,  when  He  takes 
care  to  couple  with  the  irrespective  Gift  of  Immortality  to  all 
His  congregation  redeemed  out  of  Hades  the  Promise  of  the  Keys 
to  heaven,  and  the  strict,  irrespective,  immediate  Judgment  upon 
every  member  thereof  according  as  he  binds  or  looses, — that  is, 
according  to  his  deeds.  In  His  address  to  Peter,  in  order  to  prepare 
the  way  for  the  disclosure  of  His  own  coming  death,  and  the  irre- 
vocable judgment  upon  them  that  was  to  accompany  the  Gift 
of  Immortality,  in  place  of  their  proud  earthly  hopes,  of  necessity 
He  used  the  language  of  parable.  If  the  minds  of  men  at  this  late 
day  were  not  confounded  by  traditionary  lore,  they  would  readily 
discern  that  the  promise  of  the  keys  of  the  kingdom  of  heaven  had 
for  its  object  no  special  reward,  which  was  to  be  bestowed  upon 
Peter  only,  or  upon  the  twelve,  but  was  a  promise  which  from  the 
beginning  had  been  given  to  all  men'  and  was  called  forth  specially 
on  the  occasion  now  under  consideration,  to  draw  off  the  attention 
of  all  the  twelve,  who  at  this  critical  juncture  were  listening 
intently  to  His  words,  from  the  hope  of  an  earthly  kingdom  to  a 
better  hope;  one  which  they  could  rely  upon  as  sure  when  promised 
by  Him;  the  hope,  namely,  of  the  kingdom  of  heaven.  But  that 
the  promise  had  also  all  men  in  view  is  evidenced  not  only  by  the 
representative  character  of  Peter  throughout  the  address,  but 
by  the  fact  that  Peter  had  just  been  made  the  recipient  of  the 
promise  of  Immortality  to  all  the  congregation  of  the  redeemed. 
That  is  to  say,  the  two  promises  are  in  immediate  connection; 
Jesus  first  telling  Peter  that  His  congregation  should  be  built  upon 
the  Rock  of  His  Divinity,  and  that  over  it  the  Gates  of  Hades 
should  not  prevail;  and  thereupon  immediately  adding  to  this 
promise  of  eternal  Life  the  additional  promise  of  the  keys  of  the 
kingdom  of  heaven.  The  universality  of  both  promises,  thus  in 
due  order  connected,  is  still  further  evidenced  by  the  number  of 
times  and  the  variety  of  ways  that  they  occur  elsewhere  in  the 
scriptures,  where  the  application  of  them  is  to  all  mankind.  At  the 
close  of  the  inspired  book,  in  the  place  of  the  promise  of  the  keys 
the  climax  seems  to  be  reached  in  the  assurance,  that,  save  to  those 
who  are  still  tainted  by  sinfulness,  the  Gates  of  heaven  are  wide 
open  toward  the  four  quarters  of  the  earth,  and  are  no  more  to  be 


'  Tit.  i:  2. 


334  The  Foundation  and  the  Superstructure 


shut.1  If  we  would  couple  this  joyful  assurance  with  the  declaration 
of  Jesus,  that  to  Him,  or  not  to  Peter,  belong  the  keys  of  Hades 
and  of  Death,  and  also  the  key  of  David,  which  is  to  say,  of  the 
Christ;  and  that  what  He  openeth  no  man,  Peter  nor  any  other, 


>  Rev.  21 :  25-27.  Augustine  says:  "For  no  one  man,  but  the 
oneness  of  the  Church  has  received  the  keys.  From  this  therefore 
the  excellence  of  Peter  is  proclaimed;  forasmuch  as  he  was  made  a 
figure  of  the  entirety  and  oneness  of  the  Church  itself,  when  it  was 
said  to  him, '  I  give  to  thee,'  what  was  given  to  all.  For  that  ye  may 
know  that  the  Church  has  received  the  keys  of  the  kingdom  of 
heaven,  hear  ye  in  another  place  what  the  Lord  says  to  all  His 
apostles  " — quoting  John  20 :  23,  where  the  power  to  bind  and  loose, 
here  given  to  Peter  in  figure,  is  also  given  to  all  the  disciples. 
And  note,  the  word  used  is  not  apostles,  but  disciples.  Whether 
others  besides  apostles  were  present,  we  are  not  told.  At  all  events, 
the  formal  gift  was  to  only  ten  of  the  apostles,  Thomas  not  being 
present.  This  fact  shows  again  that  it  was  a  figure;  and  Matt.  18:6- 
35  makes  the  application  to  all  men  to  be  conclusive. — In  the  above 
extract  Augustine  uses  the  same  word  in  Latin  for  "church," 
that  our  Lord  uses  in  the  Greek  for  the  "congregation"  to  be  re- 
deemed from  Hades:  but  from  frequent  misapplication  the  word 
had  acquired  an  ecclesiastical  sense  altogether  different  from 
what  it  had  had  in  our  Lord's  time.  (I  speak  only  of  the  Greek; 
for  nobody  knows  what  was  in  the  lost  Aramaic  text.)  Although 
Augustine  admits  the  representative  character,  he  fails  to  realise 
how  natural  is  the  language  to  the  representative  one  who  alone 
had  been  the  speaker;  who,  having  been  told  that  he  was  a  dead 
stone,  forthwith  receives  the  promise  of  restoration  to  Life  and 
of  the  keys  whereby  he  was  to  gain  heaven  itself.  The  same  "fig- 
ure," which  makes  him  represent  the  death  of  all,  is  thus  preserved 
in  making  him  represent  the  Life  and  final  blessedness  of  all. 
But  in  this  what  becomes  of  the  implication  of  excellence  in  Peter? 
His  actual  condition,  he  is  told,  is  that  of  Death;  and  what  follows 
is  of  something  promised;  and  both  in  the  actual  condition  and 
in  the  promises  he  is  put  as  the  figure  of  us  all,  and  in  equal  degree. 
In  another  place  Augustine  imagines,  contrary  to  what  he  concludes, 
that  Peter  because  of  the  primacy  of  his  apostleship  carried  in 
figure,  in  general,  the  personality  of  the  Church,  and  even  makes 
the  gift  of  the  keys  to  be  that  of  the  whole  Church.  And  yet  with 
no  logical  sequence,  but  with  truth  intermixed,  he  afterwards  con- 
tinues: "Peter  had  said,  'Thou  art  the  Christ,  the  Son  of  the  living 
God.'  Therefore,  said  He,  'Upon  this  Rock,  which  thou  hast 
confessed,  I  will  build  my  church.'     For  the  Rock  was  Christ,  upon 


Notes  335 


shutteth,1  whether  it  be  the  Gates  of  heaven  or  hell;  we  should 
recognise  more  clearly  the  all-comprehending  significance  of  the 
promises  addressed  to  Peter. 

9.  And  here  it  may  be  as  well  to  note,  that  it  is  not  the  keys 
themselves  which  are  given  in  the  address.  In  the  logical  order 
of  things  they  are  only  promised;  and  the  promise  is  made  to  assure 
all  men,  but  at  that  time  the  twelve  disciples  especially,  unto  whom 
He  was  on  the  point  of  disclosing  that  He  was  to  suffer  and  die, 
that,  as  St.  Peter  himself  tells  us,  we  should  be  "begotten  again  unto 
a  living  hope  (or  a  hope  that  knows  no  death),  through  the  resur- 
rection of  Jesus  Christ  from  the  dead,  to  an  inheritance  incorruptible, 
and  undefiled,  and  that  fadeth  not  away,  kept  in  heaven  for  you 
(the  strangers  to  whom  the  apostle  was  writing)  that  are  preserved 
by  the  power  of  God  through  Faith  (i.  e.,  of  Christ)  for  salvation 
ready  to  be  revealed  in  latest  time:  wherein,"  St.  Peter  goes  on  to 
say,  "ye  greatly  rejoice,"  adding,  with  what  would  seem  to  be  a 
recollection  of  Jesus'  disclosure,  "  though  now  for  a  brief  season, 
if  need  be,  grieved  by  manifold  temptations." 2  And  yet,  although 
in  the  logical  order  the  keys  are  only  promised,  because  the  actual 
gift  of  them  properly  followed  the  crucifixion,  still,  in  anticipation 
of  that  great  event,  and  because  the  Lamb  (it  may  be  also  by 
anticipation)  is  represented  as  slain  from  the  foundation  of  the 
world,3  therefore,  from  the  very  first  the  keys  would  seem  to  have 
been  put  in  the  possession  of  men;  and  most  consistently,  seeing  that 
they  were  created  in  the  likeness  of  God.  Accordingly,  in  the 
varied  allegories  and  declarations  of  the  Bible  it  is  ever  the  good 
deeds,  whether  active  or  passive,  of  the  man  himself,  which  pro- 
mote his  progress  heavenward;  and  it  is  in  these  that  he  verily 
wields  the  keys  of  the  kingdom  of  heaven.  And  so  it  is,  when  at 
length  he  attains  perfection,  that  he  finds  the  gates  of  the  kingdom 

which  Foundation  Peter  himself  also  was  built.  The  Church  there- 
fore which  is  founded  upon  Christ  has  received  from  Him  the  keys 
of  the  kingdom  of  heaven, — in  Peter,  i.  e.,  the  power  of  binding  and 
loosing  sins."  The  latter  ambiguous  clause  is  added  in  an  effort  to 
make  his  logic  good.  In  Evang.  Joannis  tract.  124,  §  5.  Compare 
his  "For  no  one  man,  but  the  oneness  of  the  Church  has  received 
the  keys."  Hence  we  should  construe  the  old  writer  consistently 
to  say:  The  gift  was  to  Peter  in  figure,  but  to  the  Church  in  fact. 
And  this  he  does  in  effect  say  in  his  first  clause  just  above.  I  was 
not  cognizant  of  these  excerpts  when  I  wrote  the  text,  but  was 
pleased  to  be  confirmed  in  part  by  so  great  a  theologian,  and  so 
early  a  writer.  See  the  original  Latin  in  Gieseler,  I.  §  94,  where  I 
chanced  upon  the  excerpts. 
•  Rev.  1:18;  3:7.  »i  Pet.  1:3-5.  JRev.  13:8. 


336  The  Foundation  and  the  Superstructure 


wide  open  for  his  reception,  come  from  what  quarter  he  may; 
even  as  they  had  been  thus  open,  waiting  for  him,  during  all  the 
aeons  of  his  imperfect  condition.  So  again,  of  course,  it  is  the 
evil  deeds  of  a  man  which  delay  his  passage  through  the  open  gates 
of  Hades;  thus  preventing  him  from  more  speedily  reaching  the 
open  gates  of  Heaven.'  For,  from  the  beginning,  in  anticipation 
of  the  triumphant  mission  of  the  GoD-Man,  the  gates  of  the 
two  places  have  been  open  to  men,  with  supreme  reliance  upon  the 
unchangeable  plan  to  save  them  all;  even  as  was  required  by  that 
Mercy  which  endureth  for  ever.  Of  this  anticipated  opening  the 
instances  of  Enoch  and  Elijah  are  instructive  illustrations.  Indeed, 
Jesus  Himself  plainly  shows  both  His  promise  and  gift  of  the  keys, 
as  well  as  His  promise  and  gift  of  eternal  Life  to  all  His  redeemed 
congregation,  to  have  been  made  to  us  all  from  the  beginning;  and 
the  use  of  the  keys  and  the  consequences  to  be  the  same  with  the 
binding  and  loosing  of  our  passage;  and  therefore  to  bring  down 
upon  the  individual  a  strict  proportionate  judgment.  And  He 
gives  a  plain  example;  charging  the  scribes  and  Pharisees  with 
shutting  up  the  kingdom  of  heaven  against  men,  and  with  making 
them  to  be  children  of  the  purgatorial  fires  of  Gehenna  twofold 
more  than  themselves.  To  give  the  passage  at  some  length: 
"One  is  your  Leader  (or  Guide),  and  all  ye  are  brethren.  And 
call  no  man  your  father  (no  man  your  papa,  pope,  or  other  sub- 
jecting 2  authority,  i.  e.,  in  spiritual  things)  upon  the  earth:  for  One 
is  your  Father  who  is  in  Heaven.     Neither  be  ye  called  leaders  3 : 

1  2  Pet.  3: 11,  12. 

2 While,  however,  no  one  by  claim  of  authority  may  bind  or  loose, 
yet  whoever  causes  a  sinner  voluntarily  to  turn  from  error  thereby 
saves  a  soul  from  the  death  of  sinfulness,  with  its  judgment,  and  so 
begets  in  him  new  life,  and  in  that  way  becomes  his  spiritual 
father;  but  only  in  this  secondary  sense.  He  uses  his  power  to 
"loose."  See  Jas.  5:19,  20.  1  Cor.  4:14,  15.  There  would  be 
greater  agreement  among  Christians,  if  we  should  distinguish  more 
carefully. 

3  The  same  Greek  word,  above  uniformly  translated  "leader" 
or  "leaders,"  occurs  in  the  above  extract  three  times.  At  the 
beginning  it  is  contrasted  with  "  Rabbi,"  and  therefore  has  reference 
to  a  spiritual  guide,  instructor,  and  interpreter  of  truth,  and  shows 
that  no  one  but  Christ  has  dictatorial  authority  as  such;  all  others 
being  on  a  common  level  as  brethren.  The  passage  next  guards 
us  against  the  subtle  self-deception  of  calling  some  specially  revered 
ones  spiritual  fathers  entitled  to  dictate  to  us  what  is  truth.  Then 
it  again  declares  Christ  to  be  our  only  Leader;  and,  that  we  may 
not  servilely  prove  false  to  our  independent  judgment,  even  in 


Notes  337 


for  One  is  your  Leader,  (even)  the  Christ.  But  the  greater  of  you 
shall  be  your  servant.  And  whosoever  shall  exalt  himself  shall 
be  humbled:  and  whosoever  shall  humble  himself  shall  be  exalted. 
But  woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  shut 
up  (lit.  key  up)  the  kingdom  of  heaven  against  men :  for  ye  go  not 
in  yourselves,  neither  suffer  ye  them  that  are  entering  to  go  in. 
Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  devour 
widows'  houses,  even  for  a  pretext  making  long  prayers:  therefore 
shall  ye  receive  greater  judgment.  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye  compass  the  sea  and  the  land  to  make 
one  proselyte;  and  when  he  is  made,  ye  make  him  twofold  more 
a  son  of  hell  than  yourselves.  Woe  unto  you,  ye  blind  guides," 
etc.  In  like  manner,  we  have  the  declaration  of  our  Lord  again, 
that  to  bind  and  to  loose  is  a  common  responsibility,  only  two 
chapters  after  that  containing  the  similar  declaration  to  Peter,  or  in 
Matt.  18:18.  There,  after  directing  an  individual,  whoever  he  may 
be,  by  all  practical  means  to  save  a  trespassing  brother,  in  earnest 
words  He  proclaims  to  us  all:  "Verily  I  say  unto  you,  What  things 
soever  ye  shall  bind  on  earth  shall  be  bound  in  heaven;  and  what 
things  soever  ye  shall  loose  on  earth  shall  be  loosed  in  heaven." 
10.  How  inconsistent  indeed  with  the  irrevocable  gift  of  free- 
will, and  with  other  scriptures,  would  be  the  interpretation  of  a 
single  passage  which  should  confine  the  keys  of  heaven  to  Peter 
only,  or  to  the  twelve  disciples,  and  of  all  things  to  certain  successors 
or  representatives  of  Peter,  not  one  of  whom  is  so  much  as  mentioned 
or  even  implied  in  the  passage.  On  the  contrary,  to  no  one  is  it 
given  in  the  inspired  word  to  become  a  barrier  between  God  and 
the  individual  soul  of  another.  Certainly  St.  Peter  never  claimed 
for  himself  any  special  prerogative  in  the  use  of  the  keys;  although, 
as  continually  happens  among  a  number  of  persons  nowadays,  and 
as  he  had  been  accustomed  to  do  before  the  keys  were  promised, 
he  ofte"n  became  the  spokesman  for  the  others.  But  the  opening 
to  mankind  both  of  the  prison  of  the  dead  and  of  the  heaven  above, 
of  which  alone  at  this  important  crisis  Jesus  was  speaking,  •  was 

respect  of  the  highest  among  men,  it  declares  that  the  greater 
among  them  shall  be  their  servant.  It  follows,  that  among  Chris- 
tians there  is  no  spiritual  leader  whom  we  must  implicitly  follow; 
and,  that  we  become  great  in  proportion  as  we  appeal  to  the  inde- 
pendent judgment  of  our  fellows,  and  seek  to  be  their  servants,  and 
not  their  masters.  We  must  persuade  free-will  beings — not  compel 
them.  The  versions  accordingly  have  "masters  "  in  all  three  places, 
except  that  the  r.  v.  in  the  first  has  "teacher." 

1  For  the  great  object  of  Jesus  was  to  call  off  the  hopes  of  His 
disciples  from  an  earthly  to  the  heavenly  kingdom  above. 


338  The  Foundation  and  the  Superstructure 


the  great  and  exclusive  work  "of  God  our  Saviour,  who  willeth 
all  men  to  be  saved,  and  to  come  unto  a  knowledge  of  truth.  For 
there  is  one  God,  and  one  mediator  between  God  and  men,  a 
man,  Christ  Jesus;  who  gave  Himself  a  ransom  for  all,  the  proof 
(to  be)  in  its  own  times."1  In  this  affirmation  that  Christ  Jesus 
is  the  only  Mediator  between  God  and  man,  and  in  the  decided 
universality  of  the  context,  putting  all  upon  a  common  level,  and 
particularly  in  the  gaining  a  knowledge  of  truth,  we  have  another 
of  the  many  passages  which  manifest  the  supernatural  consistency 
of  the  inspired  word,  and  which  throw  a  strong  light  upon  the 
proper  interpretation  of  the  promise  of  the  keys.  The  passage 
forcibly  recalls  to  our  attention  how  the  writer  of  the  passage  on 
another  occasion  withstood  Peter  to  the  face  for  his  fallibility  in 
compromising  the  truth  of  the  gospel.2  And  how,  immediately 
before  this  rebuke  of  Peter  was  mentioned,  we  find  written  in  the 
same  epistle :  "But  from  those  reputed  to  be  somewhat,  whatsoever 
they  were  maketh  no  matter  to  me, — God  accepteth  no  man's 
person, — to  me,  verily,  these  that  were  of  repute  imparted  nothing: 
but  contrariwise,  when  they  saw  that  I  had  been  intrusted  with  the 
gospel  of  the  uncircumcision,  even  as  Peter  was  of  the  circumcision 
(for  he  that  wrought  in  Peter  for  the  apostleship  of  the  circum- 
cision wrought  also  in  me  for  the  Gentiles);  and  when  they  per- 
ceived the  grace  that  was  given  unto  me,  they,  James,  Cephas 
(i.  e.,  Peter),  and  John,  that  were  reputed  to  be  pillars,  gave  to  me 
and  Barnabas  the  right  hands  of  fellowship,  that  we  (should  be) 
for  the  Gentiles,  and  they  for  the  circumcision."3 

ii.  St.  Peter's  representative  character  in  receiving  the  promise 
of  the  keys  and  the  declaration  of  the  power  of  binding  and  loosing, 
— both  adjuncts  of  the  gift  of  free-will, — is,  however,  hardly  called 
in  question  by  theologians.  Their  contention  is  as  to  the  extent 
of  the  representation.  Long  ago  St.  Ambrose  wrote:  "All  we 
bishops  have  in  St.  Peter  received  the  keys  of  the  kingdom  of 
heaven."  Herein  the  old  bishop  of  Milan  evidently  claimed  for 
himself  and  his  fellow  bishops  to  have  been  officially  addressed 
through  St.  Peter,  and  to  have  received  in  consequence  equal 
powers  with  the  twelve,  because  of  their  episcopal  office;  or  not 
merely  as  redeemed  human  beings,  or  as  disciples,  but  as  apostles; 
which  latter  even  the  twelve  at  that  time  were  not,  and  which  the 
bishops  of  later  ages,  and  in  general  those  of  the  apostolic  age, 
never  were.4      But  in  making  this  claim  the  old  bishop  at  all  events 

>  i  Tim.  2:3-6.  2  Gal.  2 : 1 1-14.  3  Gal.  2:6-9. 

♦For,  we  should  remember,  although  the  episcopal  office  was 
created  by  the  apostles  and  is  held  in  regular  succession  from  apos- 
tolic hands,  still,  it  is  not  the  apostolic  office  which  was  received 


Notes  339 


admitted  St.  Peter's  representative  character  in  the  address  to 
have  extended  both  to  the  twelve  disciples,  and  also  through  them 
to  all  bishops  and  their  successors  to  the  end  of  the  world.  And 
in  this  claim  ecclesiasticism  is  necessitated  to  join,  and  to  make  it 
include  all  presbyters  or  priests,  and  their  successors,  in  order  to 
have  a  basis  for  its  own  exclusiveness  and  wondrous  pretensions.  > 
And  yet,  nowhere  in  the  address,  or  elsewhere  in  the  scriptures,  are 
bishops,  or  presbyters,  or  the  successors  of  any  clerical  office,  either 
mentioned  or  implied  as  possessing  exclusive  functions  in  connection 
with  the  keys  or  with  binding  and  loosing.2  On  the  other  hand, 
as  we  have  seen,  the  address  contains  an  explicit  promise  of  eternal 

and  transmitted,  that  having  been  held  only  by  those  who  had 
learned  the  gospel  directly  from  the  Lord  Himself  and  had  seen 
Him  after  His  resurrection,  and  were  able  to  bear  witness  thereto, 
or  to  His  having  burst  the  gates  of  Death  and  Hades  (Acts  i :  ai,  22. 

1  Cor.  9:1.  John  15:27.  Acts  2  :  24,  32;  4:  2,  33;  17  :  18,  31,  32; 
26:22,23.  Rom.  1:4,  etc. ,  etc) .  Accordingly,  with  usual  consistency, 
in  the  inspired  word  those  who  held  the  episcopal  office,  such  as 
Timothy,  Titus,  and  the  seven  angels  (i.  e.,  messengers)  are  never 
styled  "apostles."  Nor  in  early  times,  after  what  is  admitted  to 
have  been  the  apostolic  age,  was  any  bishop  so  styled.  His  was  a 
local  office;  while  the  apostolic  mission  was  to  all  the  world;  and 
itjpertained  to  that  mission,  (what  cannot  be  said  of  course  of  bishops,) 
to  be  witnesses  even  to  death  of  having  seen  the  Lord  after  His 
resurrection.  The  notion  that  the  title  "apostle"  was  dropped  by 
the  bishops  in  honour  of  those  of  the  Lord's  appointment,  and 
that  the  office  was  continued  in  the  bishops,  is  therefore  an  invention 
of  a  later  age.  Where,  forsooth,  is  the  record  of  a  fact  so  important  ? 
But  if  bishops  never  were  apostles,  the  claim  for  them  of  what  was 
said  to  St.  Peter  is  an  admission  at  all  events  of  his  representative 
character  in  respect  of  those  not  present  at  the  address,  and  in  a 
wider  sense  than  is  commonly  affirmed;  or  that  it  extended  to  all 
men  irrespectively.  As  for  priests,  they  are  not  even  claimed  to 
have  been  present;  thus  adding  to  the  force  of  the  admission.     See 

2  Cor.  8:23,  where  Titus  is  distinguished,  apparently,  from  the 
brethren  of  St.  Paul  called  apostles.  See  also  Rom.  16:7,  2I« 
Phil.  2:25. 

1  The  wider  claim  in  this  of  the  bishops  and  priests  in  all  con- 
sistency negatives  the  exclusive  claim  of  the  pope.  Both  claims 
cannot  stand  together.  If  St.  Peter  represented  all  bishops,  he  did 
not  solely  represent  the  pope.  And  so,  a  fortiori,  in  respect  of  the 
priests. 

2  For  in  John  20:21-23  the  apostles  are  also  representative. 


34o  The  Foundation  and  the  Superstructure 

Life  to  all  the  redeemed;  and  seeing  that  an  eternity  of  life  in 
sin  and  misery  would  be  the  very  reverse  of  encouragement,  there 
immediately  follows  to  the  admittedly  representative  Peter  the 
glorious  promise  of  the  keys  to  heaven,  coupled  with  the  appropriate 
warning  to  us  all  of  our  power  to  bind  and  loose,  and  of  its  ratifi- 
cation in  heaven;  thereby  intimating  the  respective  judgment  upon 
each  individual  according  to  his  deeds.  And  we  have  seen,  that 
elsewhere  in  the  scriptures,  in  respect  of  every  individual  matter 
spoken  of  in  the  address,  there  is  a  distinct  application  thereof  to 
the  members  of  the  Divine  Speaker's  congregation. — that  is  to 
say,  to  all  mankind;  the  sacrifice  of  the  earthly  for  the  heavenly 
on  the  part  of  each  man,  and  his  judgment  before  death,  being  soon 
after  dwelt  upon  at  greater  length,  and  apparently  in  the  address 
itself,  or  at  all  events  in  continuation  thereof;  and  his  power  to  bind 
or  loose  only  two  chapters  thereafter;  and  again,  in  a  later  chapter, 
the  improper  use  of  the  keys  of  the  kingdom  of  heaven,  even  by  the 
scribes  and  Pharisees,  being  stated  and  expressly  condemned;  and 
because  of  their  proper  use  in  the  ages  agone,  Enoch  and  Elijah 
being  narrated  in  the  Old  Testament  to  have  passed  through  the 
open  gates  of  the  kingdom. 

12.  From  what  appears  then  in  the  address  of  Jesus,  and  from 
its  conceded  application  to  others  than  those  present,  the  con- 
clusion drawn  above  is,  that  the  promises,  declarations  and  warnings 
in  the  address  are  made  ultimately  to  all  mankind;  although  also 
intended  to  strengthen  the  twelve  disciples  to  whom  He  was 
about  to  make  known  the  emptiness  of  their  earthly  expectations. 
But  apart  from  this  immediate  object,  how  fitting  it  was  that  the 
i'undamental  things  of  the  gospel  should  be  announced  to  men, 
when  He  was  about  to  tell  plainly,  or  no  longer  in  parable,  that 
He  was  on  the  point  of  finishing  in  success  His  mission  to  save 
the  world.  And  how  utterly  insignificant  in  comparison,  and 
unsuited  to  the  exaltation  of  the  occasion,  especially  when  He  was 
striving  to  alienate  the  minds  of  His  disciples  from  earthly  things 
altogether,  to  be  Himself  discussing  and  putting  into  their  hearts 
things  which  pertain  to  this  world,  and  to  their  personal  dignity 
therein! — in  other  words,  to  ignore  His  own  great  mission,  and  the 
incomparable  benefits  which  it  was  to  confer  upon  all  men,  and  to 
come  down  to  an  irrelevant  talk  about  what  should  be  done  by 
successive  priests,  and  bishops,  and  popes!  Surely,  in  an  address  at 
such  a  time,  the  things  about  which  He  would  naturally  talk, 
yea,  and  about  which  He  did  talk,  were  the  fundamental  things  which 
He  Himself  was  to  bring  to  pass  through  His  speedily  coming  death 
and  resurrection;  such  as  the  acquisition  of  Life  and  Immortality 
for  all  men,  by  His  passage  through  the  gates  of  Hades,  the  opening 
to  all  of  the  gates  of  heaven,  the  delay  of  sinful  men  in  reaching  them, 


Notes  341 


even  of  Peter  himself  and  his  fellow  disciples,  as  shown  in  the 
promise  only  to  all,  made  personally  to  him  and  them,  (instead  of 
the  actual  gift,)  of  the  keys  thereto,  and  the  ever  present  judgment 
meanwhile  upon  each  one,  until  he  shall  be  worthy  to  enter  therein. 
13.  In  view  of  the  history  of  the  world  under  all  religions,  the 
efforts  of  the  wise  Master  were  ever  directed  to  discourage,  not  to 
encourage,  worldly  aspirations  in  His  ministers.  And  yet,  how 
have  they  striven  after  rank  and  power;  and  most  of  all  the  bishop 
of  Rome!  To  this  day  his  cry  continues  for  a  kingdom  on  earth; 
in  this,  if  in  nothing  else,  making  himself  a  successor  of  Peter; 
even  in  that  which  brought  down  upon  Peter  the  appellation  of 
"Satan"  !  For,  swayed  by  this  ambition,  which  was  also  that  of 
the  disciple  of  whom  he  claims  to  be  the  successor,  the  bishop  fails 
to  see  that  Jesus  in  the  several  promises  of  His  address  was  not 
giving  to  Peter  any  special  prerogatives,  nor  to  any  unnamed 
successors  of  Peter, »  but,  instead,  was  animating  His  disciples  at 
a  great  crisis,  and  through  them  us  all,  with  the  certain  hope  of  the 
kingdom  of  heaven  above, — not  putting  before  them  a  novel  king- 
dom of  the  earth;  for  that  was  the  very  thing  from  which  He  was 
seeking  to  dissuade  them.  In  truth,  in  the  promise  of  the  keys,  He 
was  opposing  to  the  utmost,  instead  of  inflaming,  the  selfish  ambi- 
tion which  possessed  all  the  disciples  alike.  And  the  narrative 
tells  us  how  Peter  received  the  unwelcome  tidings  of  the  failure  of 
all  his  worldly  plans  and  hopes.  On  the  spur  of  the  moment,  he 
sought  to  restrain  his  Master  from  devoting  Himself  to  death.  In 
a  dazed  manner,  apparently,  he  seemed  to  disregard  the  promised 
opening  of  heaven  to  men,  and  persistently  clung  to  the  wish  of  his 
ambitious  heart.  A  Jewish,  Messianic  kingdom  over  all  upon  earth 
was  also  the  current  notion  of  the  time  among  the  Jews;  and  Peter 
had  hoped  to  become  its  chief  prince.  And  the  same  hope  has 
ever  actuated  the  papacy  throughout  its  history;  save  that  the 
pope   for   "Jewish"    substitutes    "Italian,"    and    dispenses   with 

1  The  apostolate  was  not  a  local  office,  and  in  St.  Peter's  case  he 
was  especially  declared  to  be  sent  to  the  Jews,  just  as  St.  Paul's 
mission  was  to  the  Gentiles  (Gal.  2:7,8  quoted  in  ]f  10).  A  visita- 
tion to  Rome  therefore  of  either  apostle  would  have  been  only 
incidental,  as  a  part  of  the  larger  mission  of  his  apostolic  office 
(Rom.  1 :  5-7,  13-15).  Neither  apostle  had  a  local  see;  and  no  bishop 
of  a  local  see  can  claim  to  be  the  special  successor  of  either.  In 
point  of  fact,  St.  Peter  specially  addresses  his  first  epistle  to  Chris- 
tians in  parts  of  Asia  Minor;  and  his  second  to  Christians  generally. 
See  also,  the  addresses,  in  general,  to  divers  churches  of  St.  Paul's 
epistles.  St.  James  writes  to  the  twelve  tribes  scattered  abroad. 
See  also  the  epistles  of  S.S.  John  and  Jude. 


342  The  Foundation  and  the  Superstructure 


the   visible  presence  of  the  Messiah,  making  himself  the   visible, 
earthly  king. 

14.  But  Peter  in  this  was  tempting  Jesus  with  the  identical 
temptation  which  the  devil  had  previously  offered  on  the  mount. 
On  that  occasion,  to  the  holy  Jesus  the  promise  of  the  kingdom  of 
the  world,  and  the  glory  thereof,  we  may  well  believe,  was  made 
by  the  wily  tempter  in  no  gross  form ;  but  one  which  he  thought  most 
likely  to  appeal  to  a  divinely  constituted  nature,  and  to  com- 
port with  the  mercy  and  goodness  of  God.  The  suggestion  may 
have  been,  to  spare  men  from  having  to  undergo  the  aaons  of 
suffering  which  in  general  would  be  necessary  to  bring  them  volun- 
tarily into  a  perfect  condition.  This  would  seem  to  have  been  the 
gist  of  the  wily  inducement  offered  to  the  Messiah  to  abandon 
His  life-sacrificing  mission  for  the  kingdom  of  the  world.  In 
this  wise  the  devil  may  have  hoped  to  bring  the  Messiah  Himself 
under  his  sway,  and  to  prevent  the  salvation  of  men.  But  in 
whatever  form  the  temptation  was  presented,  this  was  its  unholy 
purpose.  It  was  a  desperate  effort  both  to  commit  Jesus  to  an 
act  of  treachery  and  disobedience  to  God,  and  to  deprive  men  of 
their  GoD-given  freedom;  although  that  freedom  had  been  an 
irrevocable  gift!  It  would  have  reduced  men  to  hopeless  slavery, 
and  destroyed  for  ever  their  exalted  rank  as  gods,  and  their  future 
reign  as  kings  and  priests  in  the  kingdom  of  heaven.  The  at- 
tempt, of  course,  was  foolish  in  the  extreme;  nay,  it  was  the  cul- 
mination of  diabolical  folly.  Indeed,  in  a  spiritual  sense,  if  the 
devil  were  not  a  fool,  he  would  not  be  a  devil;  and  if  he  were  not 
the  chief  of  fools,  he  would  not  be  the  chief  of  devils.  Still,  although 
his  temptation  was  repulsive  to  the  holy  nature  of  Jesus,  and  its 
rebellious  character  could  not  be  disguised  from  Him,'  it  found 
afterwards  easy  access  into  the  hearts  of  His  disciples;  for,  in  their 
lower  natures,  they,  like  other  men,  were  also  children  of  the  devil; 
and  the  kingdom  of  the  world  was  just  what  they  all  desired. 
When  Peter  therefore  would  have  induced  his  Divine  Master  to 
forego  the  great  sacrifice  which  was  to  bring  us  salvation  for  ever 
from  Hades  and,  in  addition,  the  keys  to  heaven, — albeit  with  tem- 
poral judgment, — and  was  preferring  instead  his  own  ambitious 

1  In  spite  of  his  folly,  the  devil  seems  to  have  been  aware  of  this, 
and  with  brazen  assurance  expressly  stipulated  that  Jesus  should 
become  his  humble  subject.  He  may  have  imagined  that  one  so 
willing  to  sacrifice  Himself  for  men  would  not  hesitate  at  the 
dastardly  sacrifice  which  he  proposed.  At  any  rate,  he  was  aware 
that  Jesus  would  perceive  the  wickedness  of  his  offer,  and  that 
any  kingdom  of  his  giving  would  be  tainted  with  evil.  What  he 
could  not  hide  he  therefore  avowed. 


Notes  343 


project,'  he  was  literally  following  in  the  footsteps  of  the  arch- 
tempter,  and  of  course,  incurred  from  the  God  of  equal,  irrespective 
justice    a    similar    comdemnation.      Said   our   Lord:    "Get  thee 


'  It  is  in  finite  ideas  of  the  Infinite  God  that  men  are  wont  to 
seek  a  basis  for  their  wild  assumptions;  and  thereby  with  the  best 
the  devil  often  gains  his  opportunity.  How  easy  it  was  for  Peter, 
with  ambition  blinding  him,  to  say  to  himself,  May  not  the  Omnipo- 
tent create  a  kingdom  on  earth  subservient  to  the  kingdom  of 
heaven?  Nay,  has  not  the  Son  of  God  often  spoken  of  just  such 
a  kingdom?  And  what  better  earthly  kingdom  could  there  be 
than  one  which  has  Himself  for  its  visible  King,  with  great  princes 
and  nobles  of  His  own  appointment?  How  much  better  this,  than 
for  Him  to  die  and  ascend  to  heaven,  to  come  again  to  judge 
miserable,  sinful  men  through  aeons  of  suffering  ?  Surely  a  kingdom 
of  His  own  creation  could  be  made  at  once  perfect,  and  its  subjects 
incapable  of  backsliding.  Why  should  evil  exist  at  all?  Or  if  a 
product  only  of  the  imagination,  why  should  not  the  imagination 
itself  be  purged  ?  With  an  illusive  idea  of  the  Infinite  as  our  premise 
how  easy  it  is  to  forget  the  self-evident  truth  that  it  is  only  possible 
for  the  natural  to  know  the  super-natural  as  it  is  revealed.  For 
example,  from  the  unchangeableness  of  God  how  easy  it  is  to 
draw  the  conclusion,  that  in  every  particular,  however  minute, 
He  must  ever  be  doing  the  very  same  thing;  or,  per  contra,  since 
to  begin  to  do  would  be  to  change,  that  He  has  not  done,  and  cannot 
do,  anything  whatever;  or  that  He  cannot  have  the  consciousness  of 
two  successive  states  of  being;  in  all  which  things  we  would  be 
His  superiors!  Or  again,  that  all  men  and  things  must  have  existed 
always,  and  without  a  particle  of  change!  In  like  reasoning, 
drawn  from  finite  conceptions  of  God, — that  is,  because  He  is 
unchangeable,  omnipotent,  everywhere,  a  Spirit,  all-merciful, 
etc., — in  our  day,  as  formerly,  the  existence,  and  of  course  the 
potentiality,  of  matter  have  been  denied,  and  pantheism  enthroned; 
for,  so  long  as  the  lower  nature  of  man  continues  to  exist,  the  folly 
inherited  from  the  father  of  that  nature  will  be  abundantly  mani- 
fested. In  the  case  of  him  who  takes  the  bit  in  his  mouth  with 
vain,  unrevealed,  philosophical  conceits  about  the  Infinite  God, 
and  has  the  love  of  the  earthly  tugging  at  his  heart,  what  theories 
and  systems  may  he  not  invent?  And  the  loftier  he  is  in  intellect, 
the  more  seductive  does  he  become.  And  yet,  he  is  under  like 
limitations  with  his  inferiors;  and  no  more  than  they  can  conceive 
the  infinite.  The  drift  of  Peter's  thoughts,  which,  in  common 
with  his  fellow  disciples,  led  him  to  prefer  the  glory  of  a  kingdom 
on  earth,  we  do  not  know.  But  we  do  know  that  such  was  their 
preference  and  expectation,  and  how  they  all  had  striven  to  be 


344  The  Foundation  and  the  Superstructure 


behind  me,  Satan:  thou  art  my  snare:1  for  thou  mindest  not  the 
things  of  God,  but  those  of  men."  And  knowing  that  the  disciples 
all  shared  in  Peter's  ambition,  and  because  throughout  His  words 
were  for  all  alike,  "Then  said  Jesus  unto  His  disciples,  If  any  man 
would  come  after  me,  let  him  deny  himself,  and  take  up  his  cross, 
and  follow  me.  For  whosoever  would  save  his  life  (as  Peter  wished 
Him  to  do)  shall  lose  it:  and  whosoever  shall  lose  his  life  for  my 
sake  shall  find  it.  For  what  should  a  man  be  profited,  if  he  should 
gain  the  whole  world  (as  the  disciples  were  wishing),  and  forfeit 
his  Life  (and  in  this  case,  that  eternal  Life  which  at  His  death  He 
was  to  gain  for  all)  ?  or  what  shall  a  man  give  in  exchange  for  his 
Life  ?  For  the  Son  of  man  is  about 2  to  come  (the  coming  in  logical 
sequence  following  immediately  the  gaining  of  the  Life,  although 
by  anticipation  taking  place  already)  in  the  glory  of  His  Father  with 
His  angels:  and  then  shall  He  render  to  each  man  according  to  his 
doing.  Verily  I  say  unto  you,  There  are  some  of  them  that  stand 
here,  who  shall  in  nowise  taste  of  death,  till  they  see  the  Son  of 
man  coming  in  His  kingdom."  That  is  to  say,  in  order  to  destroy 
the  hankering  of  the  disciples  after  a  miserable  kingdom  on  earth, 
with  its  paltry  temporal  glory,  He  would  give  some  of  them  a 
vision  of  that  higher  kingdom  of  which  He  had  promised  them  the 
keys,  and  of  its  surpassing  glory,  and  at  the  same  time  of  the  strict 
judgment  upon  men  administered  by  Him  from  the  higher  kingdom 
according  as  each  man  binds  or  looses,  of  which  judgment  He  had 
spoken  in  connection  with  the  promise  of  the  keys.     And  inasmuch 

the  greatest  in  that  kingdom,  and  that  the  ambition  had  been  long 
cherished.  In  addition,  he  was  naturally  excited  by  his  great  love 
and  solicitude  for  Jesus.  And  withal,  the  temptation,  increased 
as  it  was  by  bitter  disappointment,  was  so  very  sudden.  But  if 
temptation  could  thus  overcome  even  Peter,  how  forcible  is  the 
warning  to  us;  given  as  we  are  to  mislead  ourselves,  and  to  be 
misled  by  others,  into  specious  notions.  And  what  if  the  tempta- 
tion should  come  from  the  wisest  and  best?  In  truth  we  need  to 
be  on  our  guard  against  even  a  Peter,  as  well  as  against  the  rest 
of  men:  for  so  was  our  great  Exemplar;  and  so  also  was  St.  Paul. 
And  in  this  respect  Peter  has  indeed  successors.  See  John  11:7, 
8,12.  Ex.  33:18-23.  Deut.  29:29.  Ps.  18: 11,  24-28;  97  :  2;  131 : 1. 
John  1:18;  3:31.  1  Tim.  6:16,  etc.  I  have  treated  the  folly  of 
reasoning  from  our  ideas  of  infinity  more  at  length  in  The  Purpose 
of  the  JEons,  as  yet  unpublished. 

1  The  normal  meaning,  and  forcibly  applied  to  Peter;  his  love  and 
genuine  solicitude  for  Jesus,  as  well  as  of  Jesus  for  him,  making  him 
the  more  entangling  snare. 

2  Again  the  lit.  rendering.     See  r.  v. ,  margin. 


Notes  345 


as  the  disciples  James  and  John  had  been  conspicuously  eager 
in  seeking  for  themselves  the  most  prominent  positions  in  the 
looked-for  kingdom  on  earth,  the  one  to  be  on  the  right,  and  the 
other  on  the  left  hand  of  Jesus,  they  were  the  ones  selected  by 
Him,  with  the  ambitious  Peter,  who  had  been  His  tempter,  to 
behold  the  promised  vision.  Thus  the  most  disappointed  of  the 
disciples,  and  yet,  it  would  seem  the  most  spiritually  advanced, 
were  made  the  fitting  eyewitnesses  to  men  of  the  King  of  kings 
in  His  kingdom  of  glory,  and  of  His  constant  coming  in  judgment, 
as  well  before  death  as  after,  upon  each  man  according  to  his  doing; 
or,  not,  as  they  were  desiring,  in  a  spirit  of  favouritism  in  respect 
of  themselves;  but  those  most  honoured  being  the  meekest  and 
most  self-sacrificing  of  men,  and  the  places  therefore  at  either 
hand  of  Jesus,  so  proudly  coveted  by  the  apostles,  in  their  wished- 
for  kingdom  of  the  world,  being  occupied  in  the  kingdom  of  heaven 
by  Moses  and  Elijah,  the  worthy  exemplars  of  the  Law  and  the 
Prophets,  or  of  the  word  of  God  by  which  men  are  judged. » 

15.  In  the  above  narrative  we  find  from  beginning  to  end  nothing 
expressed  or  implied  to  indicate  that  the  apostles,  including  Peter, 
were  addressed  officially,  or  otherwise  than  as  individuals.  But 
even  if  the  address  had  been  to  them  as  apostles,  or  to  Peter  alone, 
then,  by  the  address  itself,  so  limited,  the  claims  of  other  officials  in 
regard  thereto  would  be  silenced.  And  so,  if  the  address  had  been 
in  express  terms,  not  only  to  those  present,  but  to  all  who  were 
apostles,  and  to  their  successors;  because  the  very  naming  of  one 
class  would  be  the  exclusion  of  every  other,  according  to  a  well- 
known  and  universally  accepted  axiom.  For  what  is  said  to 
another  is  not  said  to  me;  and  what  is  given  or  promised  to  another 
is  not  given  or  promised  to  me.  And  no  more  does  the  hypothesis 
that  gifts  or  promises  were  made  to  a  certain  class  of  officials, 
namely,  to  apostles,  justify  a  claim  to  the  gifts  or  promises  by  any 
other  class  of  officials,  to  wit,  by  priests,  or  bishops  or  popes.  If 
we  take  the  scriptures  for  our  guide,  these  were  not  apostles. 
Nay,  on  the  occasion  under  consideration,  they  did  not  exist; 
and  when,  after  the  resurrection,  priests  and  bishops  were  appointed, 
the  priests  were  made  subject  to  the  bishops,  and  the  bishops  (for 
example,  Timothy,  Titus  and  the  seven  angels)  to  the  apostles; 
— that  is,  so  long  as  the  apostolate  continued.  For  the  office  became 
extinguished  upon  the  death  of  the  last  apostle  who  had  seen  Jesus 
after  the  resurrection,  and  had  been  personally  instructed  by  Him; 
since  it  was  their  personal,  independent  testimony  unto  death  of 
what  they  themselves  had  actually  seen  and  heard,  which  gave  to 
their  office  its  unique  value  and  the  essential  reason  for  its  existence. 


"  John  12:48;  5:  44-47-     Ps.  i47:  15-20;  148:3-11. 


346  The  Foundation  and  the  Superstructure 


In  other  respects  its  functions  could  readily  be  supplied  by  ordinary 
officials;  while  its  continuance  in  other  hands  would  have  tended 
to  militate  against  the  equality  of  Christians  as  brethren  and  the 
Lord's  freemen.  As  for  the  pope,  he  is  nowhere  mentioned  in 
the  scriptures  as  a  legitimate  official  of  the  church;  and  on  this 
occasion  there  was  not  the  most  distant  allusion  to  such  an  official, 
legitimate  or  illegitimate.  But  why  speak  of  officials  of  any  sort  in 
connection  with  the  passage?  For  in  the  entire  narrative  there  is 
nothing  said  about  even  the  apostolic  office;  and,  plainly,  nothing 
about  bishops ;  not  to  speak  of  priests  or  popes ;  and  the  introduction 
of  any  of  them  into  the  passage  is  altogether  the  result  of  bald 
assumptions.  And  here  it  may  be  as  well  to  note  the  inconsistency 
of  those  who  maintain  the  claims  of  these  officials,  or  of  any  of 
them,  and  notwithstanding  insist  that  it  was  the  acknowledgment 
by  Peter,  the  individual,  of  the  Messiahship  and  Divinity  of  Jesus, 
which  was  being  rewarded.  If  a  personal  reward  was  given  to 
Peter  for  a  personal  act,  why,  pray,  should  others  claim  his  reward, 
and  especially  those  who  at  the  critical  juncture  could  not  have 
joined  in  the  act,  seeing  that  they  were  still  unborn,  or  were  not 
present  ? 

1 6.  In  truth,  inasmuch  as  the  address  of  Jesus  was  primarily 
intended  to  strengthen  His  immediate  followers,  then  present, 
against  His  rapidly  approaching  death,  He  naturally  spoke  of  things 
which  were  appropriate  to  His  purpose, — not  of  ecclesiastical 
officers,  or  of  aught  that  pertained  to  them.  To  speak  of  these, 
— however  useful  in  their  place, — would  have  served  no  good 
purpose,  nay,  would  have  been  downright  trifling,  with  men  who 
were  looking  eagerly  forward  to  the  gaining  by  their  Messiah 
of  the  whole  world  for  His  kingdom,  and  to  their  becoming  mighty 
princes  therein.  It  certainly  would  not  have  comported  with  the 
kind  and  merciful  heart  and  lofty  dignity  of  Jesus;  and  it  would  not 
have  helped  the  disciples  to  bear  up  bravely,  when  told  immediately 
afterwards  that  He  was  to  be  torn  from  them  by  a  violent  death,  and 
that  their  all-absorbing  and  brilliant  hopes  and  expectations  were 
idle  dreams.  In  point  of  fact,  that  which  was  most  calculated, 
from  a  mere  earthly  standpoint,  to  bolster  up  the  human  heart  with 
confidence,  namely,  the  power  of  working  miracles,  had  already 
been  granted  to  the  apostles.  But  powers  such  as  had  been  com- 
monly exercised  by  the  old  prophets  of  the  Jewish  Church,  however 
great  they  really  were,  could  not  now,  after  that  the  Messiah  had 
come,  satisfy  them  for  the  loss  of  the  regal  splendour  to  be  enjoyed 
with  Him,  according  to  their  dreams,  in  the  kingdom  of  the  whole 
world.  Nor  could  any  apostolic  powers  compensate  for  the  dread- 
ful future  which,  according  to  the  words  of  Jesus,  loomed  up  before 
them  in  place  of  their  dreams.     To  appreciate  what  would  have 


Notes  347 


been  the  real  effect  upon  them  of  a  promise  of  the  alleged  apostolic 
powers, — how  it  would  have  added  fuel  to  the  flame  of  disappoint- 
ment,— it  would  be  well  to  recall  the  earthly  side  of  the  apostolate 
as  depicted   by  an    apostle   himself;  one,  too,  who  had  not  been 
flattering  himself  with  the  visions  of  the  twelve,  and  was  not  dazed 
with  their  disappointment.     For  the  noble  St.  Paul  was  called  to  the 
apostolate  after  those  visions  had  vanished  from  among  the  followers 
of  the  Crucified;  and  he  became  too  much  concerned  about  the 
spiritual  welfare  of  others,  to  have  regard  for  the  estimation  in 
which  he  was  held  of  men,  or  for  superiority  of  position  among  them. 
In  the  spirit  of  self-sacrifice,  therefore,  which  Jesus  on  the  occasion 
under  consideration  had  enforced  upon  all  men,  and  with  no  taint 
of  ecclesiasticism,  but  regardful  of  all  alike  as  brethren,  St.  Paul 
tells  Christians  not  to  go  beyond  what  has  been  written,  and  create 
differences  among  them ;  adding  in  respect  of  their  spiritual  equality, 
"Ye  have  reigned  without  us;  yea,  and  I  am  obligated  that  ye  have 
reigned,  that  we  also  might  reign  with  you.     For  I  think  that  God 
hath  set  forth  us  the  apostles  last,  as  devoted  to  death:  for  we  have 
been  made  a  spectacle  unto  the  world,  both  to   angels  and  to 
men      .      .      .     we  are  made  as  the  filth  of  the  world,  the  off- 
scouring  of  all  things,  until  now."  »      Since  therefore  the  apostolate, 
which  the  twelve  had  received  already,  and  therewith  the  power 
of  working  miracles,  was  by  no  means  a  comforting  possession, 
and  the  prospect  of  its  exercise  by  no  means  attractive  in  a  worldly 
sense,  something  of  more  potent   influence  and  of  a  permanent 
character,  even  the  promise  of  eternal  life  in  heaven, — that  Life 
and   Immortality  for  which   men  had  so   long  sighed, — was  re- 
quired to  give  to  the  disciples  strength  of  endurance,  now  that  their 
earthly  visions  were  setting  in  gloom,  and  the  dismal  future  depicted 
by  St.  Paul  was  rising  upon  them.     It  was  therefore  both  appro- 
priate and  expedient  that  Jesus  should  make  to  them  this  soul- 
strengthening  promise,  and  should  couple  therewith  the  emphatic 
warning  of  the  duly  proportioned  judgment  overhanging  them  from 
heaven  according  as  they  bound  or  loosed.     As  just  intimated,  they 
already  knew  in  measure  what  the  burden  of  the  apostolate  meant, 
for  they  had  in  a  worldly  sense  tasted  of  its  bitterness.     There- 
tofore, however,  they  had  been  buoyed  up  by  their  earthly  antici- 
pations; and  now,  with  these  taken  away,  and  Jesus  Himself  killed, 
they  foresaw  how  the  bitterness  of  their  earthly  lot  would  terribly 
increase,  and  would  be  theirs  through  life,  and  be  followed,  as  in 
His  case,  by  a  violent  death.     Even  if  they  had  not  already  had 
some  experience  in  the  matter,  Jesus  soon  took  care  to  let  them  know 
still  more  explicitly  what  was  before  them;  telling  them,  as  we 

1  i  Cor.  4:  1-13. 


348  The  Foundation  and  the  Superstructure 


have  seen,  that  their  salvation,  and  that  of  all  others,  depended 
upon  a  life  of  self-denial;  and  intimating  that  they  would  be  re- 
quired to  sacrifice  life  itself;  and  adding,  as  at  the  first,  a  declaration 
of  the  judgment  of  heaven  constantly  going  on  upon  each  man 
according  to  his  doing.  Jesus  thus  the  second  time  coupled  His 
soul-strengthening  promise  of  Immortal  Life  in  heaven  with  a 
warning  of  exact  judgment  from  thence  administered;  showing  once 
more  that  His  words  applied  to  every  man.  And  for  their  greater 
assurance  He  promised  to  some  of  them,  as  we  have  seen,  a  vision 
before  their  death  of  heaven  itself,  and  of  the  Son  of  man  coming 
in  His  kingdom  of  glory,  and  judging  mankind  just  as  He  had 

said. 

17.  In  opposition  to  the  incongruous  assumptions  of  ecclesiasti- 
cism,  I  dwell  upon  the  point,  that  Jesus  was  schooling  His  apostles 
to  bear  His  unexpected  disclosures;  not  refraining,  it  may  well  be, 
in  respect  of  that  important  point,  from  considerable  repetition; 
that  the  reader  may  realise  the  full  force  and  the  relevancy,  fitness 
and  consistency  of  the  words  of  Jesus,  from  the  beginning  to  the 
end  of  the  narrative,  with  the  occasion  that  called  them  forth, 
and  the  utter  irrelevancy,  unfitness  and  inconsistency  of  the  op- 
posing assumptions  in  regard  to  those  words.  For  unquestionably, 
the  promise  of  Immortality  to  all  men,  and  of  heaven  itself  to  the 
deserving,  coupled  with  the  declaration  of  continual  judgment 
upon  every  man  according  to  his  doing,  were  the  appropriate  things 
to  be  held  out  to  the  apostles,  and  that  were  best  calculated  to  stay 
their  hearts  on  the  trying  occasion  which  we  have  been  considering. 
And  they  are  also  the  very  things  which  enable  us  all  to  bear  up 
against  the  ills  of  life;  even  as  their  ultimate  application,  without 
which  they  would  hardly  have  appeared  reasonable  to  the  minds 
and  very  instincts  of  the  twelve,  was  made  irrespectively  to  all  the 
congregation  of  the  redeemed.  Their  particular  application,  how- 
ever, was  so  utterly  foreign  to  the  apostolic  office,  that  no  successors 
thereto,  such  as  Paul  and  Barnabas,  had  any  share  in  that  special 
application,  seeing  that  they  were  not  actors  in  the  crisis  which 
called  forth  at  the  time  the  stimulating  words  of  Jesus.  In  view, 
rather,  of  His  actual  object  in  giving  them  utterance,  and  of  the 
vital  need  under  the  circumstances  of  offering  to  His  immediate 
followers  inducements  to  steadfastness  greater  than  this  world 
can  bestow,  which,  in  particular,  should  far  more  than  counter- 
balance their  visions  of  earthly  glory  in  a  kingdom  of  the  whole 
world,  how  farcical,  let  me  say  again,  appear  all  interpretations  of 
the  passage  which  would  without  authority  therefrom  make  it  apply 
to  ecclesiastical  officials  only,  such  as  priests,  and  bishops,  and  popes! 
— in  short,  to  the  very  thing  from  which  Jesus  was  seeking  to 
wean  them;  even  to  a  sort  of  kingdom  of  the    world;  one  like  the 


Notes  349 

other,1  yet  of  novel  character,  and  of  comparative  insignificance  in  re- 
spect of  what  had  been  desired,  and  which  was  deprived  of  the  Mes- 
siah as  its  visible  Head;  while,  however,  there  was  substituted  in  His 
place  a  multitude  of  mere  human  beings,  not  clad  like  the  scribes 
and  Pharisees  of  old,  as  well  as  the  rest  of  men,  with  the  power, 
incidental  to  free-will,  of  binding  and  loosing,  and  of  gaining  heaven 
by  mighty  strivings,  and  of  helping  or  retarding  the  progress  of 
others  thitherward,  but  armed  also,  respectively,  with  the  tremen- 
dous authority,  by  an  arbitrary  act,  to  forgive  or  retain  another's 
sins,  and  thus,  by  the  same  authority,  to  shut  or  open  the  gates  of 
heaven  to  those  who  would  enter  therein,  and  by  logical  consequence 
the  gates  of  Hades  likewise  to  those  who  would  escape  from  those 
gates. 2 

1 8.  If  men  were  untrammelled  in  judgment,  and  were  not 
under  the  spell  of  usurpations  which  gradually  grew  up  in  the  long 
centuries,  no  official  claims  based  upon  this  passage,  however  in- 
significant, much  less  the  enormous  supernatural  powers  which 
have  been  rashly  assumed  because  thereof,  would  be  acquiesced 
in  by  so  many  good  and  earnest  souls,  whose  only  apparent  faults 
are  an  unfortunate,  fell  spirit  of  partisanship  that  disposes  them 
zealously  to  accept  the  dogmas  and  customs  of  their  particular 
church,  and  especially  those  which  distinguish  it  from  other  de- 
nominations, and  even  to  take  pride  and  find  comfort  in  shirking 
and  putting  upon  others  the  solemn  responsibility  which  pertains 
to  their  own  GoD-given  judgment.  As  though  he  that  has  eyes 
to  see  should  not  see;  or  that  has  ears  to  hear  must  not  hear!  In 
cases  like  these  it  is  evident,  that  the  appropriate  judgment  is  a 
"strong  delusion,"  "an  energy  of  error"  (energeian  planes)* 
causing  them  to  swallow  voraciously  the  pernicious  falsehoods  of 
their  "blind  guides,"  and  at  the  same  time  to  acquire  an  unnatural 
distaste  for  plain,  ordinary  truth.4     It  was  doubtless  not  without 

*Cf.  Rev.  17:8,  11. 

2The  logical  consequence  manifests  itself  in  measure  in  masses 
for  the  arbitrary  deliverance  of  the  dead  from  the  pains  of  exact 
judgment.  3  2  Th.2:  11. 

4 "Hear  now  this,  O  foolish  people,  and  without  understanding; 
who  have  eyes,  and  see  not;  who  have  ears,  and  hear  not.  Fear  ye 
not  me  ?  saith  the  Lord:  ...  A  wonderful  and  horrible 
thing  is  come  to  pass  in  the  land:  the  prophets  prophesy  falsely, 
and  the  priests  bear  rule  by  their  means;  and  my  people  love  to 
have  it  so :  and  what  will  ye  do  in  the  end  thereof  ?  ...  To 
whom  shall  I  speak  and  testify,  that  they  may  hear?  behold,  their 
ear  is  uncircumcised,  and  they  cannot  hearken:  behold,  the  word 
of  the  Lord  is  become  unto  them  a  reproach ;  they  have  no  delight 


35°  The  Foundation  and  the  Superstructure 


intention,  that  the  words,  "But  the  Son  of  man  having  come,  shall 
He  find  the  faith  on  the  earth  ? "  precede  the  parable  concerning 
those  "that  trusted  in  themselves  that  they  were  righteous,  and 
made  naught  of  others."  •  For  no  man  can  do  his  part  in  preserv- 
ing the  faith,  whose  implicit  trust  in  others  makes  him  blindly- 
confident  of  his  own  freedom  from  error;  and  who  in  consequence 
neither  realises  the  necessity  to  be  watchful  and  diligent,  and  to 
examine  himself,  and  prove  for  his  own  self,  whether  he  be  in  the 
faith,  nor  uses  as  the  primary  source  of  light  what  St.  Peter  himself 
declares  to  be  the  unerring  word  which  was  given  for  his  individual 
guidance  when  in  the  dark;  even  the  sure  word  of  instruction  which 
comes  not  from  man,  but  from  the  Holy  Spirit,  and,  like  other 
divine  gifts,  is  without  respect  of  persons;  its  interpretation  being 
not  private,  but  common  to  all.2  Let  us  take  due  note,  that  it  is 
no  less  a  person  than  St.  Peter  himself  who  thus  reminds  us  of  what 
the  Psalmist  had  said  so  long  before,  even  that  the  word  of  God  is 
a  lamp  unto  the  feet,  and  a  light  unto  the  path.  And  if  the  Psalm- 
ist's words  just  here  are  milder  than  the  apostle's,  it  is  because, 
doubtless,  he  had  already  declared  a  very  few  verses  before,  how, 
by  availing  ourselves  personally  of  the  brilliancy  of  the  lamp  of  in- 

in  it.  Therefore  I  am  full  of  the  fury  of  the  Lord."  Jer.  5:21, 
22,  30,  31,  and  6:10,  11.  "Forasmuch  as  the  sons  of  Jonadab  the 
son  of  Rechab  have  performed  the  commandment  of  their  father 
which  he  commanded  them,  but  this  people  hath  not  hearkened 
unto  me;  therefore  thus  saith  the  Lord,  the  God  of  hosts,  the 
God  of  Israel:  Behold,  I  will  bring  upon  Judah  and  upon  all  the 
inhabitants  of  Jerusalem  all  the  evil  that  I  have  pronounced 
against  them:  because  I  have  spoken  unto  them,  but  they  have  not 
heard;  and  I  have  called  unto  them,  but  they  have  not  answered." 
Jer.  35:16,17.  Andseech.  36.  Ezek.  12:1,2.  Zech.  7:11.  Ps. 
78: 1-8,  etc. 

1  Luke  18:8,  9.  "But  the  Son  of  man  having  come."  It  is  the 
past  tense.  Just  before  God's  vengeance  is  threatened;  and  the 
Son  having  come  in  vengeance,  will  men  repent  and  believe  ?  After 
this  comes  the  declaration  as  to  the  self-righteous,  and  the  parable  of 
the  Pharisee  and  the  publican.  In  truth,  in  spite  of  the  judgment 
upon  Jerusalem,  that  self-righteous  nation  and  their  church  did 
not  turn  unto  the  faith,  but  brought  upon  themselves  for  ages 
additional  judgments.  Our  Lord's  idea  is  the  degradation  of 
soul  produced  by  narrow,  self-righteous  partisanship;  and  the 
illustration  is  the  spirit  of  the  proud  Pharisee.  The  faith  therefore, 
of  which  He  speaks,  is  of  the  heart,  not  of  the  mind;  or  character, 
and  not  orthodoxy. 

2  2  Cor.  13:5.     2  Pet.  1 :  19-21.     Is.  51:4. 


Notes  351 


spiration,  we  may  gain  more  understanding  than  teachers  can  give, 
or  even  than  the  teachers  possess,  at  whose  feet  men  are  so  wont 
to  surrender  their  manhood.  •  For  it  is  only  by  the  humble,  patient, 
and  devout  study  of,  as  well  as  by  obedience  to,  divine  revelation 
that  teachers  and  scholars  alike  can  possess  themselves  of  those 
qualifications  which  form  the  heavenly  character,  and  fit  one  for 
heaven.  And,  certainly,  it  is  not  by  abject  subservience  to  author- 
ity, that  man  acquires  the  free  spirit  which  the  Bible  inculcates, 
coupled  with  the  genuine  humility  which  comes  from  the  frequent 
failures  of  his  independent  efforts;  or  that  he  learns  how  to  bear 
the  manly  burden  of  responsibility,  and  to  fight  bravely  against 
error,  and  to  be  watchful,  careful,  earnest,  truth-loving,  diligent, 
painstaking,  and  the  like.  On  the  other  hand,  it  is  through  just 
such  a  spirit  of  subservience  that  the  stickler  for  authority  de- 
generates into  a  helpless,  dependent,  unprogressive  parasite,  and 
loses  out  of  his  own  hands,  because  of  his  dependent  condition, 
that  most  necessary  weapon  both  for  offence  and  defence,  even  "the 
sword  of  the  Spirit,  which  is  the  word  of  God."2  As  St.  Paul 
would  say  (when  using  the  figure  of  the  lamp)  of  the  man  who 
slavishly  relies  upon  another  to  do  his  thinking,  and  neglects  his 
own  gifts,  he  quenches  the  Spirit, — his  own  as  well  as  that  of  God, — 
and  makes  nought  of  its  prophesyings  or  teachings. »  And  just 
as  our  Lord  tells  us,  so,  when  unchangeably  confident  that  he  is  in 
the  right,  because  of  his  blind  trust  in  guides,  he  not  only  makes 
nought  of  what  the  scriptures  say,  but  of  those  who  depend  upon 
them.  In  consequence,  in  things  which  make  for  heavenly  progress, 
his  tendencies  are  to  become  idle,  unfruitful,  narrow-minded, 
superstitious,  saturated  with  partisan  prejudice  and  bitterness, 
and  altogether  the  opposite  of  him  whom  inspiration  significantly 
styles  "the  Lord's  freeman"; — of  him  who,  obeying  the  command 
which  follows  this  designation,  is  no  servant  of  men,  but  maintains 
his  spiritual  freedom,  although  in  worldly  position  he  may  be  a 
bondman.4 

19.  "But  the  Son  of  man  having  come,  shall  He  find  the  faith 
on  the  earth? "  For  in  every  denomination  of  Christians  how  few, 
in  truth,  are  the  Lord's  freemen!  How  almost  universal  is 
the   subservience   to    authority!     In   what    follows   this   alarming 

1  Ps.  119:99,  105.  2  Eph.  6:17. 

3  "Quench  not  the  Spirit;  do  not  make  nought  of  prophesyings. 
Prove  all  things;  hold  fast  that  which  is  good.  Abstain  from  every 
form  of  evil."     1  Th.  5: 19-22. 

*  1  Cor.  7:22,  23.  "Hear  this,  all  ye  peoples;  give  ear,  all  ye 
inhabitants  of  the  world :  both  low  and  high,  rich  and  poor  together." 
Ps.  40: 1,  2. 


352    The  Foundation  and  the  Superstructure 


question  of  the  Judge  of  men,  He  makes  it  plain,  that  He  is  speak- 
ing, not  so  much  of  orthodoxy,  as  of  conduct ; — of  the  truly  saving 
faith  that  means  obedience;  and  in  its  need  looks  to  Him  for  light, 
from  whom  every  good  and  perfect  gift  proceeds ' ;  studying  earnestly 
His  illuminating  word  both  to  believe  and  do  aright;  remembering 
how  He  invites  as  well  as  commands  His  free-will  creation,  and  with 
such  frequent  repetition,  again  and  again  saying,  "He  that  hath 
ears  to  hear,  let  him  hear. "2  The  illustration  which  Jesus  gives  of 
what  He  had  said  is  that  of  a  proud  Pharisee,  who,  trusting  to  the 
infallible  judgment  of  the  rulers  and  Pharisees  of  the  Church,* 
felt  sure  of  being  in  the  right,  and  disdained  the  lowly  publican  that 
in  self-abasement  was  depending  upon  God,  and  who  in  conse- 
quence "went  back  to  his  house  made  righteous  instead  of  the 
other  " ;  the  one  having  the  faith  which  develops  heavenward,  and 
the  other  that  which  degenerates.4  The  very  gift  of  revelation 
implies  the  duty  of  its  full,  reverent,  and  unrestrained  use,  and  on 
him  who  stands  in  the  way  thereof  lies  the  weighty  burden  of 
justifying  his  dangerous  positions  That  the  Bible  should  with 
exceeding  care  add  greatly  to  this  burden  by  giving  an  apparently 
innumerable  array  of  miscellaneous  texts  enforcing  the  duty,  and 
never  one  to  the  contrary,  shows  how  important  the  duty  is  in 
the  eye  of  God.  And  it  shows  still  more.  For  consider,  in  all  the 
centuries,  how  "the  many,"  especially  those  of  influence,  or  in 
ecclesiastical  positions,  have  continually  evinced  an  inherent  dislike 
to  the  exercise  of  individual  judgment  in  religious  matters,  caring 

»Jas.  1:17. 

*Matt.  11:15;  13:9.  14,  i5,  43-  Mk-  4:9.  23:7:16;  8:18.  Luke 
8:8;  9:44;  i4:'35-  Rev.  2  :  7,  11,  17,  29;  3:  6,  13,  22;  13:9.  Note  the 
care  with  which  the  saying  is  re-recorded  also  in  the  different  gospels. 
"And  these  are  they  which  were  sown  on  the  good  ground;  such 
as  hear  and  receive  the  word,  and  bring  forth  fruit,  one  thirty-fold, 
and  one  sixty,  and  one  an  hundred.  And  He  said  unto  them,  Is  the 
lamp  brought  to  be  put  under  the  bushel,  or  under  the  bed,  and 
not  to  be  set  on  the  stand?  For  there  is  nothing  hid,  which  should 
not  be  made  known;  nor  was  anything  kept  secret,  but  that  it 
should  come  abroad.  If  any  man  have  ears  to  hear,  let  him  hear. 
And  He  said  unto  them,  Take  heed  what  ye  hear:  with  what  meas- 
ure ye  mete  it  shall  be  measured  to  you;  and  unto  you  that  hear 
shall  more  be  added.  For  he  that  hath,  to  him  shall  be  given;  and 
he  that  hath  not,  from  him  shall  be  taken  away  even  that  which  he 
hath."     Mk.  4:20-25.     See  Preface. 

J  John  7:48.  4  Luke  18:8-14. 

5  "Hear,  O  heavens,  and  give  ear,  O  earth:  for  the  Lord  hath 
spoken.     Is.  1:2. 


Notes  353 


more  for  orthodoxy  than  character.  That  therefore  the  numerous 
writers  of  the  Bible,  who  were  of  such  different  periods,  and  places, 
and  walks  in  life,  should  uniformly  and  independently  recognise 
all  men  to  whom  the  Bible  is  given  to  be  on  a  common  level  in  its 
interpretation,  or  each  one  to  have  the  same  authority  therein 
with  every  other;  thus,  in  spite  of  the  general  tendency  outside 
of  the  sacred  book,  keeping  true  to  what  sound  reason  and  logical 
consistency  require; — is  one  of  the  conspicuous  supernatural  proofs 
of  the  inspiration  of  those  writers.  It  is  a  miracle  which  could  not 
have  happened  in  the  natural  course  of  things;  and  it  demonstrates 
what  St.  Peter  declares,  that  they  were  moved  by  the  Spirit.  And 
let  us  keep  well  in  memory,  that  St.  Peter  prefaces  his  declaration 
(when  we  interpret  what  he  says  according  to  invariable  Greek 
usage)  by  affirming,  that  the  interpretation  of  scripture  is  not  exclu- 
sive, but  public  and  common;  and  that  he  prefaces  this  affirmation 
with  a  concordant  statement,  namely,  that  we  do  well  to  take  heed  to 
the  word  of  prophecy  as  unto  a  light  that  shineth  to  illuminate  our 
darkness.  Observe,  then,  how  a  correct  rendering  shows  the  con- 
sistency of  the  apostle  with  himself  and  with  the  other  sacred  writers. 
But  how  would  it  be,  if  we  introduce  the  misinterpretation  of  ecclesi- 
asticism?  Should  we  not  make  of  St.  Peter's  words  a  rope  of  sand; 
and  in  their  utter  lack  of  coherence  be  compelled  to  admit,  not  only 
that  he  was  not  infallible,  but  that  he  was  not  even  inspired? 
And  in  what  way  would  the  claims  of  the  priests,  the  bishops,  or 
the  pope  be  thereby  substantiated?  For  that  matter,  what  con- 
nection is  there  anyway  between  these  ecclesiastics  and  the  words 
of  St.  Peter  which  we  have  had  under  consideration,  seeing  that  in 
none  of  them  are  they  so  much  as  mentioned?  In  view  however  of 
the  positive  statements  contained  in  the  words  of  the  inspired 
apostle,  declaring  the  common  right  and  duty  of  men  both  to 
take  heed  to  and  to  interpret  all  teaching  of  scripture »  for  their  own 
special  guidance,  and  even  because  of  the  darkness  of  their  hearts,  it 
is  obvious  that  no  man  or  council  of  men  may  lawfully  assert  a 
claim  to  judge  for  others  in  the  interpretation  of  scripture,  and  still 
less  to  be  infallible  therein.  And  inasmuch  as  such  claims  are  in 
the  face  of  a  wonderful  harmony  of  inspiration  to  the  contrary, 
and  can  only  gain  colour  by  causing  the  Bible  to  appear  inconsistent 
and  self-destructive,  they  abundantly  make  manifest  the  nature  of 
the  tree  of  which  they  are  the  fruit.  They  certainly  cannot  be 
maintained  when,  as  the  Bible  directs,  we  compare  scripture 
with  scripture,  and  in  particular  with  the   words   and   actions   of 

1  The  strict  form  of  Peter's  language  is,  "that  every  prophecy 
(or,  all  teaching)  of  scripture  is  not  of  exclusive  (or,  private)  inter- 
pretation." 

23 


354    The  Foundation  and  the  Superstructure 

St.  Peter  himself,  and  of  his  fellow  apostles,  and  above  all  with 
the  many,  most  emphatic  sayings  of  our  Lord  on  other  occasions. 

20.     It  would  be  pertinent,  if  brevity  permitted,  to  treat  more 
at  length  of  the  right  of  private  judgment  as  continually  set  forth 
in  the  scriptures,  and  of  the  gradual  assertion  and  acceptance  of 
ecclesiastical  claims  in  opposition  thereto;  and  to  show,  in  particular, 
how  in  the  Western  Church  the  pretensions  of  the  bishop  of  Rome, 
after  long  centuries  had  passed  away,  slowly  rose  and  matured,  ow- 
ing to  his  favourable  position  in  the  capital  of  the  Roman  Empire, 
at  the  centre  of  civilisation,  intelligence,  and  culture;  and  how,  on 
the   other   hand,    the    Eastern    Church    escaped   his    domination, 
chiefly  because  of  the  establishment  by  Constantine  of  a  new  capital 
in  the  eastern  part  of  the  empire,  long  before  even  in  the  west  those 
pretensions   had   been    put    forth.     What    great    advantages   the 
bishop  of  the  old  capital  derived  from  his  position  may  be  seen  from 
the  custom  which  grew  up  in  the  west  for  the  bishops  of  the  more 
rural  districts  to  resort  to  him  for  advice;  the  result  being,  after  the 
origin  and  reason  of  the  practice  had  become  obscured  under  the 
mantle  of  time,  and  antiquity  had  begun  to  lend  its  peculiar  sanctity 
thereto,  that  the  advice  was  given  with  a  deepening  colour  of 
authority.     Moreover,  on  the  principle  that  to  those  that  have  more 
shall  be  given,  at  the  corresponding  loss  of  those  that  have  not,1 
other  circumstances  from  time  to  time  increased  the  importance 
of  his  bishopric.  *      Thus  in  32  5  the  Council  of  Nice  gave  its  approval 
to  the  association  of  certain  neighbouring  dioceses  under  his  juris- 
diction as  metropolitan;  similar  jurisdictions  having  been  elsewhere 
established,  and  the  provinces  of  Rome,  Alexandria,  and  Antioch 
having  been  for  a  considerable  period  thereafter  the  greatest  in  the 
church.     But  such  an  honour,  while  adding  greatly  to  the  dignity 
and  influence  of  the  bishop  of  Rome,  demonstrates  at  once  how 
far  he  still  was  from  being  recognised  as  a  full-fledged  pope.     The 
three    ancient   writers   hereinabove   mentioned    afford    conclusive 
evidence  also,  and  of  a  later  date,  to  the  same  effect.     For  Ambrose, 
who  became  archbishop  of  Milan  in  374,  and  died  in  397,  and  who 
was  educated  in  Rome,  makes  his  deductions  from  the  address 
of  Jesus  to  Peter  only  in  behalf  of  himself  and  his  fellow  bishops, 
saying  nothing  whatever  of  any  special  claims  of  the  Roman  bishop. 
In  fact,  the  jurisdiction  of  Ambrose  was  altogether  independent 
of  that  of  Rome.     In  like  manner,  Augustine,  who,  though  an 
African  Numidian  by  birth,  had  spent  much  time  in  Rome,  and 
also  in  Milan,  where  he  was  baptised  by  Ambrose,  and  was  the 
bishop  of  Hippo,  in  Numidia,  from  395  to  430,  says  again  nothing 
whatever  of  papal  claims,  as  we  have  seen,  even  when  interpreting 

>Matt.  13:12.  ^Gieseler,  I.,  §  58. 


Notes  355 

the  same  address;  indicating  that  he  also  either  did  not  know  of  any- 
such  claims  while  so  interpreting,  or  that  they  had  not  at  the  time 
gained  sufficient  importance  to  make  an  impression  upon  his  mind. « 
21.  The  third  of  the  above  mentioned  writers  to  whom  for 
brevity  I  must  confine  myself  was  Vincent  of  Lerins;  the  very 
object  of  whose  Commonitory,  written  in  434,  was  to  guide  the 
individual  to  all  proper  sources  of  divine  truth.  His  ignorance  of 
any  exclusive  claims  of  the  see  of  Rome  over  the  whole  church  is  in 
like  manner  conclusive  evidence  against  their  existence  in  his  day. 
And  this  evidence  is  the  more  interesting  and  valuable,  not  only 
because  of  its  object,  but  also  by  reason  of  the  high  esteem  which 
he  expresses  for  the  Roman  see  and  its  then  bishop.  His  argu- 
ment throughout  is  based  upon  the  right  of  private  judgment; 
only  he  would  guide  the  individual  to  its  proper  exercise.2     He 

1  Augustine  however  considered  every  church  founded  by  an 
apostle  a  sort  of  papal  authority  in  itself,  and  that  one  who  was 
not  in  communion  with  such  a  church  was  a  schismatic  (Contra 
literas  Petiliani,  ii.,  51 ;  and  the  other  authorities  quoted  in  Gieseler 
I.,  §  94).  From  this  we  may  infer,  that  a  main  source  of  the  papacy 
in  the  Western  Church,  in  which  Rome  was  the  only  church  so 
founded,  was  the  rise  of  the  several  patriarchates  and  their  con- 
firmation by  the  Council  of  Nice.  A  narrowing  process  was  thus 
commenced,  by  which  authority  was  limited  to  fewer  and  still  fewer 
hands,  with  the  result  in  the  Western  Church  of  the  papacy.  The 
view  of  Augustine,  notwithstanding,  was  singular,  for  Ambrose,  by 
whom  he  was  baptised,  and  whom  he  so  exceedingly  admired,  was 
altogether  independent  of  Rome,  as  well  in  jurisdiction,  as  in 
matters  of  faith  and  practice.  And  as  an  African  bishop  Augustine 
must  have  known  all  about  the  contentions  against  Rome  of  Cyprian 
and  his  fellow  African  bishops,  and  their  spirit  of  equality,  and 
complete  independence  of  what  Rome  determined.  At  all  events, 
the  various  sayings  of  Augustine  must  be  interpreted  in  the  light 
of  this  peculiar  view;  which  itself  showed  that  he  had  no  thought 
of  the  papal  claims  of  the  bishop  of  Rome,  but  regarded  his  see  as 
on  a  par  with  the  apostolic  sees  of  the  East;  just  as  Tertullian  before 
him,  and  Vincent  shortly  afterwards,  looked  to  them  for  light,  but 
not  for  leading.  What  led  Augustine  to  his  view  was  to  make  a 
point  in  the  zeal  of  controversy  against  his  opponents. 

2  Vincent  opens  with  a  statement  of  his  object,  and  shows  through- 
out an  utter  ignorance  of  any  infallibility  in  the  bishop  of  Rome. 
"The  right  of  private  judgment  is  assumed  as  the  basis  of  the  trea- 
tise, the  duty  assumed  throughout.  How  utterly  unnecessary  the 
rule  of  Vincent,  and  all  the  minuteness  of  his  cautions  concerning  its 
application,  had  the  Church  in  his  time    known  of  an    infallible 


356    The  Foundation  and  the  Superstructure 


declares  the  holy  scriptures  to  be  the  supreme  external  guide  to 
spiritual  truth;  but  for  a  case  where  it  is  not  sufficiently  clear,  he 
lays  down  his  celebrated  rule,  to  wit,  "that  we  hold  that  which  has 
been  believed  everywhere,  always,  and  by  all."  As  a  subordinate 
means  of  enlightening  the  judgment,  he,  among  other  things,  calls 
attention  to  "  an  apostolical  see,"  having  particularly  in  view,  being 
in  the  West,  that  of  Rome;  because, doubtless,  it  was  the  only  see  of 
the  Western  Church  wherein  apostles  had  taught,  and  was  best  known 
to  his  readers.1      In  this  advice  especially  in  regard  to  the  familiarity 

spokesman,"  etc.  Translator's  Preface  of  the  Baltimore  edition  of 
1247.     And  see  note  "D"  on  §  1  of  Wm.  Reeves. 

1  It  was  with  Vincent,  as  to  apostolic  sees,  simply  a  matter  of 
evidence.  Quoting  St.  Paul  in  Gal.  1 :  6-9,  he  comments:  "What  is 
that  which  he  says,  'But  though  we?'  Why  not  rather,  'But  though 
I  ? '  It  signifies,  that  though  Peter,  though  Andrew,  though  John, 
though,  in  fine,  the  whole  band  of  the  apostles  should  preach  to  you 
another  gospel  beside  that  we  have  preached,  let  him  be  an  anath- 
ema." Com.,  I.,  c.  viii.,  §  12.  Evidently  Vincent  knew  no  infalli- 
bility outside  the  Bible.  In  respect  of  the  bidding  of  St.  Paul  not 
to  receive  another  gospel  even  from  an  angel  from  heaven,  Vincent 
says,  "Not  that  the  only  and  heavenly  angels  are  now  capable  of 
sin  " ;  but  in  regard  to  Peter  and  the  whole  band  of  the  apostles  he 
makes  no  such  comment.  lb.  Rather,  "  in  the  ancient  Church  itself  " 
he  requires  the  testimony  not  "of  any  one  part,  but  of  the  whole," 
as  required  by  his  fundamental  rule,  c.  v.  §  8.  Oblivious  of  any 
superiority  of  Roman  over  other  bishops,  he  writes:  "These,  then, 
are  the  men  whose  writings  were  recited  in  that  Council  (of  Ephesus), 
as  those  either  of  judges  or  else  of  witnesses."  He  then  names 
with  commendation,  first,  seven  bishops  of  the  Eastern  Church, 
and  goes  on:  "But  that  it  may  be  shown  that  not  Greece  alone,  or 
only  the  East,  but  also  the  Western  and  Latin  world  had  always 
so  held  (i.  e.  as  did  the  others),  there  were  read  there  also  certain 
epistles  of  St.  Felix  the  martyr,  and  St.  Julius,  bishops  of  Rome" 
(indifferently  mentioned);  and  then  he  ends  with  "the  most  blessed 
Cyprian,  bishop  of  Carthage  and  martyr,"  and  St.  Ambrose  whom 
he  had  previously  eulogised.  Com.,  II.,  c.  iii.  (or  xxx.).  The  title 
"Pope"  is  here  omitted,  though  Vincent  sometimes  prefixes  it 
to  the  name  of  a  Roman  bishop.  Why  not  here  as  a  mark  of  dis- 
tinction from  the  other  bishops  named  ?  The  truth  is,  the  title 
at  the  period  was  often  given  to  bishops,  in  spite  of  the  command 
to  call  no  one  on  earth  "Father,  "  i.  e.,  as  depriving  of  his  liberty  the 
child  of  God.  Thus  Jerome  inscribes  a  letter  to  Augustine,  "  To 
the  most  honourable  Pope."  As  late  as  1073  the  title  in  the 
Roman  Church  was  restricted  to  the  bishop  of  Rome.     In  the 


Notes  357 

arising  from  propinquity,  he  follows  Tertullian,  who  (about  A.D. 
200)  writes:  "Run  over  the  apostolic  churches,  wherein  the  very- 
chairs  of  the  apostles  still  remain  in  view  in  those  places;  wherein 
their  authentic  letters  are  read ,  sounding  forth  the  voice  and  repre- 
senting the  face  of  each  one  respectively.  Is  Achaia  nearest  to 
thee?  Thou  hast  Corinth.  If  thou  art  not  far  from  Macedonia, 
thou  hast  Philippi,  thou  hast  Thessalonia.  If  thou  canst  go  into 
Asia,  thou  hast  Ephesus.  If  thou  art  adjacent  to  Italy,  thou  hast 
Rome,  from  whence  to  us  also  an  authority  is  at  hand."  »  Observe 
in  this,  how  Tertullian  in  Africa,  but  little  over  a  century  after  apos- 
tolic times,  puts  the  churches  wherein  apostles  had  taught  on 
one  common  level,  to  be  indifferently  consulted,  according  as  this 
or  that  church  chanced  to  be  handy.  Of  Rome  he  simply  says, 
that  it  was  convenient  to  those  in  proximity  to  Italy.  His  words 
show  also  how  early  the  dust  of  antiquity  was  obscuring  the  faith ; 
and  that  no  secret,  reliable  revelation  had  descended  from  the 
apostles  through  the  episcopal  office,  or  otherwise;  and  further, 
that  no  special  claims  of  Rome  had  obtruded  themselves  upon  the 
mind  of  the  writer.  And  in  like  manner  Vincent  indicates  the  like 
condition  of  things  to  have  prevailed  for  over  two  centuries  there- 
after; as  is  the  general  testimony  of  the  period.  The  argument 
against  Rome  is  decidedly  stronger  than  if  the  several  writers  had 
expressly  arrayed  themselves  in  opposition  to  papal  claims  on  the 
part  of  that  see. 2     For  such  opposition,  however  reasonable,  would, 

Greek  Church  it  is  still  used  even  of  priests,  like  "Father"  in  the 
Latin.     It  is  also  to  this  day  a  title  of  the  patriarch  of  Alexandria. 

1  De  Prae script.  Haer. 

2  In  regard  to  the  existence  of  things  in  ancient  times  it  is  ever 
negative  testimony  which  is  the  more  valuable, — what  was  not  said, 
more  than  what  was  said.  Indeed,  when  we  consider  the  multiplied 
disputations  of  the  early  ages,  and  how,  so  very  naturally  the  same 
writer  would  differ  from  time  to  time  on  an  important  matter  from 
what  he  himself  had  previously  concluded, — of  which  we  have  an 
example  in  Augustine's  interpretation  of  our  passage,  and  in  respect 
of  the  disputations  an  earlier  example  in  the  discussion  between 
Polycarp,  who  was  said  to  have  been  ordained  bishop  of  Smyrna  by 
St.  John,  and  Anicetas  bishop  of  Rome,  as  to  the  proper  time  of 
keeping  Easter, — when,  I  repeat,  we  consider  so  many  differences 
in  early  times,  we  perceive  at  once  that  the  early  bishops  in  their 
positive  statements  have  only  ordinary  claims  upon  the  attention, 
and  that  there  was  in  them  no  mysterious  deposit  of  truth  received 
from  the  apostles  outside  the  sacred  writings,  as  is  assumed  without 
proof  by  the  advocates  of  the  papacy.  It  follows,  that  Vincent's 
great  rule  is  our  only  safe  guide,  and  that  early  individual  state- 


358    The  Foundation  and  the  Superstructure 


without  reason,  surely  have  been  taken  advantage  of  to  imply 
the  legitimacy  of  the  claims,  and  their  existence  from  apostolic 
times;  although  more  might  be  claimed  on  the  same  ground  in  be- 
half of  the  heresies  which  took  their  rise  in  the  early  centuries  as 
to  the  divine  personality  of  Jesus  Himself.1  But  a  complete  ignor- 
ance of  papal  claims  by  writers  who  were  telling  of  the  best  sources 
of  Christian  knowledge,  and  who  spoke  favourably  of  apostolic  sees, 
and  of  Rome  itself,  and  yet,  though  of  the  West,  gave  the  only  West- 
ern apostolic  see  no  preference  over  such  sees  in  the  East,  save  that 
Rome  was  nearer  and  better  known  to  Christians  in  the  West,  and 
was  frequented  by  believers  from  all  directions,2  — all  this,  to  an  un- 
prejudiced, non-partisan  mind,  would  seem  to  be  a  positive  death- 
blow to  the  assumptions  which  have  been  made  in  behalf  of  that 

see. 

22.  Nay,  the  very  resort  to  apostolic  sees  tells  mightily  of  itself 
against  those  assumptions,  and  shows,  in  particular,  an  utter  igno- 
rance of  the  infallibility  which  has  been  set  up  in  later  times  for  the 
Roman  bishop.  When  indeed,  through  misinterpretation  or  other 
evil  influences,  the  light  of  holy  scripture  seemed  to  illumine  but 
dimly,  or  not  at  all,  the  darkness  of  men's  hearts,  and  heresies  were 
abounding,  and  bishops  assuming  lordly  airs  and  powers,  and  re- 
ceiving undue  deference  bordering  on,  if  not  equivalent  to  actual 
worship,  and  the  church  was  fast  becoming  a  kingdom  of  the  world, 
notwithstanding  the  scathing  rebuke  of  our  Lord  to  Peter  for 
wishing  that  very  thing,  and  good  men,  pursuant  to  God's  ordi- 
nary plan  of  development,  were  being  sorely  tried,  with  no  recog- 
nised infallible  teacher  granted  to  them  on  whom  to  lean  as  parasites 
and  bring  degradation  upon  all  their  manly  and  self-ennobling  char- 
acteristics— under  such  circumstances,  it  was  but  natural  that  they 
should  have  turned  in  their  multiplied  perplexities  to  the  great 
churches  which  had  received  instruction  from  apostolic  lips.     It 


ments  are  as  much  open  to  criticism  as  those  of  a  writer  of  the  pres- 
ent day. 

i  Later  on,  the  manner  of  writing  seems  to  imply  that  Rome  was 
beginning  to  make  pretensions  that  were  to  be  resisted.  Thus 
Jerome  takes  pains  to  speak  of  the  bishop  of  that  city  as  holding  his 
part  of  the  episcopate  as  much  as  the  bishop  of  Eugubium,  and  no 
more. 

2Gieseler,  I.,  §  51,  n.  10;  quoting  also  and  explaining  Iren.  iii.,  3. 
The  frequent  coming  to  Rome  of  believers  from  all  directions  had 
much  to  do  with  preserving  at  the  first  the  purity  of  the  faith  both 
there  and  elsewhere,  until  the  rise  of  the  papacy,  which  its  final 
tendency  was  to  bring  about  and  greatly  aid. 


Notes  359 


might  have  been  a  surer  plan  perhaps,  in  general,  to  have  sought 
out  answers  to  vexing  questions  among  the  more  humble,  but 
independent  churches,  which  were  also  far  removed  from  each  other, 
and  especially  from  those  that  were  of  great  wealth,  and  correspond- 
ing importance  and  influence, — from  churches  without  worldly  pre- 
tensions or  ambitions,  where  the  lowly  members  were  more  likely 
to  be  found  treading  in  all  humility  in  the  old  paths  in  which  their 
fathers  had  trodden  before  them ;  each  of  such  churches  being,  as 
St.  Paul  had  told  Timothy  of  each  of  those  of  the  Ephesian  diocese, 
"a  household  of  God,  which  is  a  congregation  of  a  living  God,  a 
pillar  and  base  (or  seat)  of  the  truth."  >  At  all  events,  what  little 
reliance  is  to  be  placed  upon  the  stability  of  the  faith  in  apostolic 
churches,  even  in  the  days  of  an  apostle  who  there  himself  became 
a  teacher,  is  made  manifest  by  the  Lord  Himself.  For  to  the  great 
church  of  Ephesus,  the  very  one  of  whose  subordinate  churches 
St.  Paul  had  spoken  to  Timothy  as  above,  wherein  also  St.  John, 
the  last  of  the  apostles,  in  his  old  age  abode,  Jesus  commanded  to 
be  written  as  follows:  "But  I  have  against  thee,  that  thou  hast 
left  thy  first  love.  Remember  therefore  from  whence  thou  hast 
fallen,  and  repent,  and  do  the  first  works;  else  I  come  unto  thee 
quickly,  and  will  remove  thy  candlestick  out  of  its  place,  except 
thou  repent."2  And  yet,  this  same  church  St.  Paul  had  warned 
with  great  solemnity  many  years  before  of  the  corrupt  teaching 
that  was  to  afflict  them  after  his  death;  and  indeed  had  spent 
three  years  among  them  repeating  his  warnings  and  "thoroughly 
testifying  the  Gospel  of  the  Grace  of  God";  to  wit,  the  Gospel 
which  told  of  "the  turning  to  God,  and  Faith,  that  (namely)  in 
our  Lord  Jesus  Christ";  "keeping  back,"  the  apostle  expressly 
states,  "nothing  that  was  profitable,"  and  therefore  nothing  that 
was  communicated  to  only  Timothy  their  bishop;  but,  he  adds, 
"proclaiming  to  you  and  teaching  you,  in  public,  and  from  house 
to  house,  all  the  counsel  of  God."  a  What  strong  words  are 
these!  Let  us  pause  then  to  note  how  throughout  this  discourse 
to  the  presbyters  of  Ephesus  St.  Paul,  moved  by  the  Holy  Spirit, 
completely  disposes  of  the  barefaced  invention  of  a  later  age, 
whereby,  it  is  hoped,  that  is  to  say,  by  means  of  alleged  esoteric 
revelations  from  the  apostles  through  the  episcopal  office,  to  account 
for  the  appearance  from  time  to  time  of  the  respective  novelties  of 

i  i  Tim.  3:15.     See  §  75  (a). 

2  Rev.  2 :  4,  5.  /.  e.,  "If  thy  light,  or  teaching,  is  not  gospel  light, 
it  shall  be  removed." 

3  Acts  20 :  17-32.  For  the  translations  see  the  Greek  text. — "  The 
Faith,  that  in,  "  etc.  See  for  similar  phraseology  1  Tim.  1 :  14  (with 
15),  and  2  Tim.  1:  13  (with  9,  10,)  and  §  22  (a),  f  2. 


360    The  Foundation  and  the  Superstructure 


Rome.1  In  apostolic  teaching,  however,  we  see  how  favoured  was 
the  church  of  Ephesus;  and  that  it  was  the  last  of  all  to  receive 
instruction  from  apostolic  lips.  And  it  not  only  had  the  benefit  of 
teaching  from  the  apostles  Paul  and  John,  but  most  likely  from 
Peter  also,  on  one  or  more  of  his  missionary  circuits,  and  probably 
from  other  apostles.  And  yet,  thus  early,  even  in  St.  John's  day, 
did  it  require  to  be  rebuked  by  the  Lord!  And  thus  early  also  did 
the  congregations,  which  St.  Paul  had  called  pillars  and  seats  of  the 
truth,  cease  to  be  perfect  examples  thereof  to  men!  Whoever,  in 
fact,  takes  due  note  of  the  changes  constantly  going  on  among  men, 
and  how  important  these  become  in  a  single  century,  will  hardly 
rely  upon  the  stability  of  belief  in  individual  churches,  whether 
apostolic  or  otherwise.  The  whole  body  of  mankind,  that  is  to  say, 
the  great  congregation  of  the  redeemed,  is  verily  founded  in  Im- 
mortal Life  upon  the  immovable  Rock,  which  is  Christ;;  2  for  the 
works  of  that  which  is  changeable  have  nought  to  do  with  laying 
of  a  Foundation  which  is  unchangeable;  "but  the  Son  of  man 
having  come  "  in  judgment  upon  those  works  where  really  required, 
"  shall  He  find  the  Faith  on  the  Earth  ? "  Of  all  the  seven  churches 
of  the  Revelation,  Smyrna  only  was  not  reproved;  and  its  candle- 
stick alone  still  remains  in  its  place.  And  has  Rome  made  no 
changes;  which  for  centuries  made  no  pretensions  that  demanded 
extraordinary  attention,  but  now  claims  to  be  supreme  in  all  things 
over  the  churches  ?  3     Rather,  in  many  things  beside,  it  should  be 


1  The  deposit  of  2  Tim.  1:12,  14,  was  of  the  ministry  of  the  gos- 
pel to  all,  at  all  times,  and  so  far  therefore  from  being  secret,  was 
committed  to  Timothy  in  the  presence  of  many  witnesses  (2  Tim. 
2:2).  2  1  Cor.  10:  4. 

3  Many  things  contributed  from  time  to  time  to  augment  the 
power  of  Rome,  one  of  which,  the  Council  of  Sardice  (347).  *s  °f 
frequent  mention.  Says  a  writer:  "It  has  been  rendered  chiefly 
remarkable  by  a  canon  authorising  (Julius,  who  was  then)  the 
bishop  of  Rome  to  receive  appeals  from  any  parties  who  might  feel 
aggrieved  by  the  decisions  of  provincial  sjmods,  and  to  order  a 
rehearing  of  the  cause,  should  it  appear  to  him  to  have  been  im- 
properly decided.  .  .  .  Rightly  viewed,  the  Sardican  decree, 
which  is  candidly  allowed  by  an  eminent  Roman  Catholic  (Petrus 
de  Marca)  to  be  the  foundation  of  papal  power,  is,  in  reality,  fatal  to 
its  claims,  inasmuch  as  it  disproves  the  existence  of  any  such 
appellate  jurisdiction"  previously.  John  A.  Baxter,  The  Church 
History  of  England,  pp.  19,  20.  The  decree  was  personal  to  Julius 
only;  though,  even  so,  it  contravened  the  fifth  canon  of  the  Nicene 
Council  constituting  provincial  synods  final  courts  of  appeal.  Yet 
Pope  Zosimus  (417-418)  represented  to  the  African  bishops  the 


Notes  361 

asked,  When  shall  her  changes  cease?  As  late  as  December  8,  1854, 
the  dogma  of  the  immaculate  conception  of  the  Blessed  Virgin  Mary, 
which  had  been  growing  into  favour  from  about  the  twelfth  century, 
became  a  part  of  her  faith;  and  in  1870  that  of  the  infallibility  of 
the  pope  was  promulgated  by  the  Vatican  Council ;  both  additions 
to  the  faith  occurring  in  less  than  a  quarter  of  the  last  century ! 

23.  More  has  been  said  than  was  intended  in  illustration  of  the 
universal  silence  of  the  writers  of  the  early  ages  in  regard  to  the 
existence  of  the  papacy.  Still,  an  additional  example  of  the  igno- 
rance of  any  claims  of  the  see  of  Rome  above  other  sees  is  of  such 
a  remarkable  nature  that  its  introduction  here  seems  excusable. 
The  author  of  the  Clementines,  himself  a  Roman, and  there  educated, 
who  wrote  toward  the  end  of  the  second  century,  in  the  epistle 
prefixed  to  his  work,  notwithstanding  he  is  the  first  ancient  writer 
to  claim  St.  Peter  as  a  bishop  of  Rome,  and  thus  evinced  a  strong 
natural  tendency  to  honour  his  native  city,  displayed,  nevertheless, 
an  utter  absence  of  knowledge  of  any  papal  pretensions  on  the  part 
of  that  see;  but,  on  the  contrary,  represented  even  the  apostle  him- 
self to  have  written  to  St.  James,  as  "to  the  lord  and  bishop  of  the 
holy  church";  and,  moreover,  the  address  of  another  epistle, 
alleged  to  have  been  by  the  Clement  of  Phil.  4:3,  who  did  in  fact 
become  bishop  of  Rome,  to  have  been  "to  James,  the  lord  and 
bishop  of  bishops,  ruling  both  the  holy  church  of  the  Hebrews 
at  Jerusalem,  and  those  everywhere  by  God's  providence  duly 
established."  «  In  spite  of  the  early  date  of  this  writer,  such  rep- 
resentations only  provoke  a  smile;  and  they  do  this  too,  notwith- 
standing the  presiding  by  James  both  over  the  see  where 
Christianity  started,  and  over  the  council  there  held,  where  Peter 
was  present.  And  yet,  how  quickly  the  imaginary  testimony  of 
the  ancient  writer  would  have  been  seized  upon  to  bolster  up  the 

decree  to  be  that  of  Nice.  These  able  and  wary  bishops,  amazed,  at 
once  procured  from  the  East  all  the  Nicene  decrees,  disclosing  there- 
by the  cheat.  Answering  Boniface  (418-422),  the  successor  of 
Zosimus,  they  hoped  to  have  no  further  cause  to  complain  of  the 
pride  and  arrogance  of  Rome.  Nevertheless,  Leo  I.  (440-461), 
"the  great"  advancer  of  Roman  pretensions,  in  more  than  one 
case  reported  the  imposture!  J.  C.  Robertson,  Hist,  of  the  Chris. 
Church,  284,  285,  440.  In  these  things  we  are  reminded  of  St.  Paul's 
solemn  warning  to  all  whose  "energy  of  error"  lays  them  open  to 
believe  any  lie  (1  Th.  2:  3-12);  and  of  whom,  of  course,  the  lying 
spirit  makes  an  easy  prey.  "Wherefore  by  their  fruits  ye  shall 
know  them."  Matt.  7:20. 
1  Gieseler,  I.,  §  58. 


362    The  Foundation  and  the  Superstructure 


claims  of  Rome,  if  the  address  had  been  to  Peter  by  James  and 
Clement  respectively.  When  however  the  ancient  Roman  dem- 
onstrates in  other  parts  of  his  work  his  profound  respect  for  Peter, 
even  calling  him  the  founder  of  the  Roman  see,  and  also  for  Clement, 
whom  he  declares  to  have  been  the  immediate  successor  of  the 
apostle  therein,  and  even  represents  his  own  work  as  the  teaching 
of  Peter  through  Clement,  although  we  may  question  his  accuracy 
in  respect  of  events  over  a  century  old,  still,  we  must  recognise, 
that  he  would  neither  have  been  inclined,  nor  would  have  dared  to 
ignore  any  special  claims  pertaining  to  them  or  to  his  native  see, 
which  were  commonly  admitted  in  his  own  time.  The  attempt 
would  only  have  exposed  him  to  obloquy  and  ridicule,  and  would 
have  been  decidedly  detrimental  to  the  purpose  of  his  work.  That 
he  says  nothing  therefore  of  any  such  special  claims,  and  even  rep- 
resents the  bishop  of  Rome  as  himself  acknowledging  the  universal 
supremacy  of  the  church  to  be  in  James,  the  apostle  who  had  filled 
the  office  of  bishop  of  Jerusalem,  is  very  positive  testimony  against 
the  existence  of  such  supremacy  in  the  Roman  see  at  that  period. 
The  example  further  proves,  in  what  is  said  of  James,  how  little  we 
can  depend  on  writers  of  the  early  ages,  and  how  carefully  we  must 
separate  the  gold  from  the  dross;  only  feeling  ourselves  on  solid 
ground  when  seeking  for  truth  in  the  holy  word  of  God. 

24.  At  all  events,  for  one  born,  educated,  and  living  in  Rome, 
toward  the  latter  part  of  the  second  century,  the  very  nature  of 
whose  work  required  him  to  claim  all  for  Peter  that  he  could,  because 
of  the  pretence  of  the  false  teaching  therein  being  that  of  the 
apostle; — for  such  a  one  to  have  put  into  the  mouths  of  Peter 
himself  and  his  alleged  successor  an  acknowledgment  that  the 
lordship  over  the  whole  church  was  in  another  apostle,  elsewhere 
located;  while  he  said  nothing  whatever  of  any  such  supremacy 
being  in  themselves,  or  any  claim  of  a  papal  character;  and  yet, 
to  have  greatly  honoured  them,  pursuant  to  the  demand  of  his 
work; — all  this  is  certainly  sufficient,  especially  in  view  of  the  life- 
long, daily  familiarity  of  the  author  with  the  church  in  his  native 
city,  to  demonstrate  that  in  his  day  its  papal  pretensions  had  not 
arisen.  I  cannot  understand  how  an  honest,  unprejudiced,  well- 
informed  person  could  assert  otherwise.  Rather,  with  such  minds,  I 
may  have  to  meet  the  criticism,  that  it  is  puerile  to  be  industriously 
proving  such  well-known  facts.  Be  it  so.  But  let  it  be  remembered, 
that  in  challenging  the  deductions  which  have  been  drawn  from  our 
Lord's  address  to  Peter,  (who  was  only  the  spokesman  of  the 
apostolic  band,  and  the  receiver  for  the  whole  world  of  the  promise 
of  eternal  Life  in  heaven,  and  of  the  warning  of  exact  judgment 
according  to  deeds,)  I  am  not  writing  merely  for  the  well  informed, 


Notes  363 


but  also  for  those  who  do  not  realise,  and  who  sorely  need,  the  stim- 
ulus that  would  be  gained  for  each  one  personally  by  an  accurate 
interpretation  of  the  address,  and  by  the  consequent  knowledge  of 
the  stirring  nature  of  its  great  promise  and  solemn  warning,  and 
who  do  not  know  the  facts  above  given.  Nevertheless,  not  to  try 
the  patience  of  the  former  class,  or  weary  the  latter,  I  omit  further 
drafts  from  the  great  mass  of  similar  evidence.  What  has  been 
given  is  certainly  enough  for  the  uneducated ,  or  for  those  who  have 
given  little  or  no  attention  to  early  Christian  writers,  although,  it 
may  be,  too  much  for  scholars  in  divinity.  At  any  rate,  it  should 
serve  to  remind  both  classes  of  their  GoD-given  liberty,  with  its 
accompanying  inseparable  accountability  to  the  great  Giver  only, 
and  especially  in  relation  to  the  interpretation  of  scripture;  as  also 
was  taught  by  St.  Peter;  and  that  in  spiritual  matters  we  should 
call  no  man  an  authoritative  master,  or  teacher,  or  father; — that  is  to 
say,  so  as  to  make  what  men  teach  obligatory  upon  the  conscience, 
in  opposition  to  a  man's  own  judgment,  however  much  we  may 
venerate  them  in  all  these  capacities,  whenever  they  guide  ourselves 
or  others  to  a  nobler  and  truer  life.  But  the  special  object  here,  in 
the  evidence  above  adduced,  is  to  show  the  ignorance  of  papal  pre- 
tensions even  in  the  Western  Church  (to  whose  writers  only  atten- 
tion has  been  purposely  confined)  as  late  as  the  year  434,  the  date 
of  Vincent's  treatise;  and  to  point  out  the  inevitable  conclusion 
against  the  existence  of  those  pretensions  during  the  entire  period, 
and  against  their  legitimacy  at  any  time.  The  period  of  the  exis- 
tence, in  general,  of  this  ignorance  might  have  been,  for  confirm- 
atory purposes,  still  further  extended;  but  for  no  other  reason. 
Because  the  proving  of  such  ignorance  in  the  days  of  St.  Peter  and 
of  the  other  apostles,  and  in  the  times  nearest  to  them,  is  more  to 
the  purpose  than  anything  that  could  have  occurred  in  the  centuries 
thereafter; — in  fact,  demonstrates  the  pretensions  which  arose  in 
later  centuries  to  be  additions  to,  or  subtractions  from,  the  faith 
once  delivered  to  the  saints.  >  That  these  pretensions  are  contra- 
dictory to  the  words  of  inspiration,  and  to  the  spirit  of  fraternity, 
and  equality,  and  liberty  pervading  the  Gospel  of  Christ,  is  of  it- 
self destructive  of  the  attempt  to  make  them  appear  as  develop- 
ments of  that  faith. 

25.  Because,  indeed,  they  are  so  well  known  to  be  such  additions 
or  subtractions,  and  one  is  able  to  put  the  finger  upon  the  time 
when  they  were  severally  successfully  asserted,  Roman  theologians 
have  been  forced  to  try  and  gloss  them  over  as  "developments"  of 
the  Christian  faith;  that  is,  that  they  have  sprung  naturally  there- 
from, or  are  the  result  of  evolution.    This,  by  the  way,  was  after  the 

>  Jude  3. 


364    The  Foundation  and  the  Superstructure 


more  intelligent  and  single-hearted  of  them  had  realised  how  fatu- 
itous  was  the  idea  of  any  secret  deposit  of  truth  being  handed  down 
from  the  apostles  through  the  bishops;  •  that  is  to  say,  after  the 
fatuity  was  only  preached  and  written  about  by  those  whose  ex- 
treme partisan  zeal  had  dulled  their  mental  perceptions  or  who 
were  unscrupulous  enough  to  attempt  an  imposition  upon  the 
ignorant,  the  susceptible,  and  such  as  were  open  to  the  reception  of 
whatever  was  fanciful  and  mysterious.  Such  a  barefaced  assump- 
tion (as  it  is  in  fact)  shows  how  hard  pressed  Rome  has  been  to 
defend  her  novelties  in  the  face  of  the  command  neither  to  add  to 
nor  take  from  that  which  is  written.2  How  ridiculous  was  this 
first  resort  of  hers,  in  view  of  the  bitter  controversies  between  the 
early  bishops  themselves,  without  a  single  appeal  from  any  one  of 
them  to  this  alleged  secret  source  of  accurate  knowledge!  One  can 
well  imagine  how  the  novelty  of  such  an  appeal,  if  made,  would 
have  excited  the  wonder  and  derision  of  the  opposing  bishop  or 
bishops!  and  how,  verily,  at  once,  it  would  have  been  met,  after  the 
fashion  of  an  argumentum  ad  hominem,  by  appeals  of  like  character, 
derisively  made,  on  the  other  side  of  the  question!  But  is  the  sub- 
stituted theory  of  "development"  any  less  a  bald  assumption? 
Is  it  not  clearly  a  second,  and,  it  is  to  be  hoped,  a  last  resort  of 
helplessness  against  the  attacks  of  enlightened  reason?  And  do 
not  the  anxious  efforts  to  get  under  such  a  subsequently  sewed 
together  apron  of  fig  leaves,  for  lack  of  satisfactory  covering,  only 
expose  the  more  what  is  a  ridiculous  and  miserable  plight?  From 
what  seed,  doctrine,  or  principle  of  the  Christian  faith  did  these 
novelties  severally  develop ;  and  by  what  process  ?  And  how  comes 
it  that  such  devices  as  the  immaculate  conception  of  the  Virgin  and 
the  infallibility  of  the  pope,  both  of  them  ascribing  to  human  beings 

1  To  remedy  the  lack  of  "antiquity"  (and,  I  may  add,  of  "con- 
sent" and  "universality")  in  the  novelties  of  Rome  "resort  has 
been  had,  first  to  the  supposition  of  a  disciplina  arcani,  by  which 
Romish  tenets  must  have  been  held  ...  in  studious  con- 
cealment, to  come  out  only  one  by  one  through  the  course  of  the 
following  centuries  of  distraction  and  decline  both  secular  and 
ecclesiastical;  and  then,  that  failing,  more  recently  to  the  theory 
of  an  assumed  development,  by  which  the  deposit  once  committed 
to  the  Church  (the  author  means,  bishops)  may  enlarge  itself  and 
branch  forth  into  new  doctrines  and  practice,  with  progress  of  years 
and  in  the  advancement  of  society." — Translator' s  Preface  to  Vin- 
cent. 

2  Deut.  4:  2;  12:  32.  Josh.  1 :  7;  11  :  15.  Prov.  30:5,  6.  Matt. 
15:3-9.  Is.  29:10-14.  Col.  2:6-8,  16-22.  Tit.  1:14.  Rev. 
22:1 7—20 . 


Notes  365 


that  which  pertains  to  a  superhuman  nature  only,  took  over  nine- 
teen hundred  years  for  their  ultimate  production?  Was  it  because 
they  are  so  utterly  opposed  to  the  free  spirit  and  teaching  of  the 
scriptures?  It  can  hardly  be  denied  that  this  is  the  natural  infer- 
ence; and  accordingly  such  long  delayed  novelties  require  the 
greater  and  more  certain  proof  for  their  due  authentication.  Unless 
their  character  as  logical  and  necessary  developments  of  the  faith 
of  the  gospel  can  be  well  established,  and  in  thorough  conformity 
therewith,  they  should  be  regarded  as  irreverent  and  presumptuous 
additions  thereto.  Apart  from  such  certain  proof,  and  from  also  a 
positive  showing  forth  of  the  necessity  and  reasonableness  of  the 
novelties,  their  natural  tendency  would  seem  to  be,  rather,  in 
harmony  with  the  destructive  designs  of  Satan,  and  not  at  all  with 
the  inspired  teaching  and  elevating  purpose  of  the  Word  of  God. 

26.  While  I  would  like  to  say  somewhat  of  both  these  latest 
novelties  of  Rome,  my  subject  confines  me  to  the  latest  of  all.  More 
even  than  in  respect  of  other  dogmas,  it  is  in  the  delay  in  the  formal 
promulgation  of  the  infallibility  of  the  pope  that  we  have  an  espe- 
cially strong  argument  against  its  truth.  For  we  may  well  ask  why, 
if  the  infallibility  of  a  living  interpreter  were  needful,  or  even  bene- 
ficial to  men,  the  prolonged  period  of  over  nineteen  centuries  was 
suffered  to  elapse  before  an  authorised  announcement  thereof  was 
made,  and  particularly,  seeing  that  the  dogma  manifestly  implies 
(contrary,  however,  to  the  inspired  word)  that  orthodoxy,  correct 
teaching,  is  more  worthy  of  consideration  than  the  working  out  by 
the  individual  of  his  own  salvation  with  all  fear  and  trembling;  or 
that  a  state  of  parasitical  dependence  upon  another  is  better  than 
to  be  the  freeman  of  the  Lord,  as  in  so  many  ways  is  commanded 
in  holy  writ.  Even  if  the  strange  contention  were  true,  and  the 
commandments  of  God  should  not  be  in  harmony  in  this  matter, 
are  we  to  conclude  that  the  formal  announcement  of  this  alleged 
accessible  source  of  infallible  teaching  and  interpretation  was  de- 
ferred, because  after  July  18,  1870,  souls  became  more  valuable 
to  God  than  before;  although  so  long  before  Jesus  died  to  save  all 
men  alike?  Why, of  all  things,  should  we  now-a-days  be  favoured 
above  those  who  in  days  of  bitter  persecution  proved  their  unselfish 
devotion  to  the  faith  even  unto  death,  enduring  the  most  dreadful 
bodily  agonies;  and  who  at  the  same  time  contended  zealously  and 
earnestly  with  one  another  for  the  truth  of  the  gospel,  studying 
anxiously  and  with  painstaking  care  the  word  of  God  for  its  divine 
illumination  and  the  avoidance  of  error;  not  knowing  that  they 
had  at  hand  in  this  lately  asserted  infallibility  of  the  bishop  of 
Rome  a  sure  and  easy  way  of  settling  their  doubts  and  controver- 
sies;— nay,  rather,  often  contending  with  Rome  itself  for  what  they 
believed  to  be  true.    Taking  St.  Peter  at  his  word,  as  set  forth  in 


366    The  Foundation  and  the  Superstructure 


his  second  epistle,  and  relying  upon  like  teaching  in  the  other 
scriptures,  they  conceived  the  word  of  God  to  be  the  "sure  word 
of  prophecy,"  and  that  they  were  directly  commanded  to  give  it 
heed,  and  were  assured  therein  that  its  interpretation  was  not 
private  or  exclusive,  but  open  and  common  to  all.  We  can  under- 
stand, indeed,  how  in  due  time,  or  not  until  the  time  appointed, 
Christ  died  for  all  men;  seeing  that  by  anticipation  His  work  from 
the  beginning  was  effective  for  all  mankind;  and  that,  in  addition, 
a  long  course  of  antecedent  training  and  prophetical  testimony 
and  teaching  was  needed  to  make  ready  the  way  of  the  Lord,  ' 
and  to  furnish  supernatural  proof  for  all  time  of  the  verity  of  His 
divine  mission  and  of  what  it  was  to  accomplish.  And  we  can 
understand  also,  why,  after  His  coming,  the  history  of  the  great 
event,  and  of  the  important  matters  pertaining  thereto,  or  con- 
nected therewith,  together  with  the  several  momentous  revelations 
accompanying  the  same,  should  have  been  fully  given  to  men,  and 
duly  authenticated  by  living  witnesses  as  coming  forth  from  those 
who  were  "moved  by  the  Holy  Spirit "  to  tell  about  them;  so  that 
as  St.  Peter  himself  declares  in  regard  to  his  own  testimony,  we 
may,  after  his  decease,  in  a  permanent  written  form,  "have  these 
things  always  in  remembrance,"2  or  not  be  compelled  to  rely  upon 
the  unsteady  voice  of  a  changeful  church,  and  its  man-made, 
repeatedly  added  novelties,  and  its  varying  successions  of  change- 
ful teachers  and  preachers.  Evidently  therefore  St.  Peter  did  not 
recognise  that  there  would  be  after  him  any  line  of  infallible  popes, 
but  on  the  contrary  took  the  precaution  of  guarding  against  the 
errors  of  all  who  should  come  after  him,  whoever  they  might  be. 3 

>  Matt.  3:4.     Luke  1:76;  24:25-27.    John  1:23.     Is.  40:3. 

2  2  Pet.  1 :  12-21.     See  also  Luke  1 :  1-4.    Acts  1:  1-3. 

3  While  the  council  which  promulgated  the  pope's  infallibility 
was  being  held,  an  intelligent  papist,  in  evident  touch  with  eccle- 
siastical opinion  in  his  church  in  this  country,  assured  me  with 
emphasis  that  the  doctrine  was  never  that  of  Rome,  and  would 
never  be  promulgated  by  the  council.  When,  however,  soon  after, 
the  promulgation  occurred,  with  apparent  forgetfulness,  he  just 
as  strongly  averred,  that  the  church  had  always  held  the  doctrine. 
And  this,  although  history  tells,  how  after  centuries  it  arose,  was 
resisted  for  centuries  more,  and  was  finally  promulgated  as  late 
as  1870!  Many  years  before  this,  at  a  consecration  in  a  R.  C. 
cathedral  (in  Mott  St.,  New  York)  of  a  bishop  for  Buffalo,  a  bishop 
preached,  with  special  reference  to  the  pope,  of  equality  in  the 
episcopate,  very  like  the  teaching  of  Cyprian  of  old;  such  as  no 
Roman  ecclesiastic  would  dare  now  to  preach.  In  fine,  the  dogma 
of  papal  infallibility  was  accepted,  as  the  history  of  the  council 


Notes  367 

27.  And  among  the  things  which  inspired  men  have  put  into 
this  permanent,  written  form,  we  can  understand  also,  in  partic- 
ular, when  at  length  Life  and  Immortality  had  been  brought  to 
light  for  all,  why,  thereupon,  lest  those  who  are  to  live  for  ever 
should  mistake  the  nature  and  extent  of  the  Work  of  Christ,  (as 
in  fact  the  many  do,)  all  should  be  warned,  over  and  over  again, 
of  the  ever  present  judgment  upon  them  of  the  God  of  unchange- 
able justice,  and  of  its  administration  by  the  very  One  who  rescued 
them  from  Death;  and  that,  because  of  the  eternal,  unchangeable, 
and  perfectly  discriminating  justice  of  the  judgment,  it  is  upon 
each  newly  created  being  throughout  his  unending  existence,  not 
by  any  means  merely  according  to  his  orthodoxy,  nor  even,  in  any 
isolated  sense,  his  faith,  but  according  to  all  his  deeds,  whether  good 
or  evil.  »  With  eternity  before  the  individual,  it  therefore  became 
all-important  that  he  should  be  admonished  by  revelation  upon 
revelation,  as  well  as  by  the  facts  of  nature,*  notwithstanding  what 
men  may  say  about  faith,  or  absolution,  or  other  supposed  substitute 
for  holy  deeds,  how  inevitable  for  ever  and  ever  are  the  sufferings 
of  a  judgment  always  at  hand  upon  sinfulness;  that  reformatory 
judgment  is  its  invariable  and  necessary  concomitant;  and  because 


itself  shows,  by  a  considerable  minority  of  Romanists  against  their 
own  judgment;  or  not  because  they  believed  therein,  but  in  the 
infallibility  of  the  council. 

1  As  a  rule,  orthodoxy  and  heterodoxy  are  respectively  results 
of  birth  and  environment,  rather  than  of  the  works  of  the  man. 
That  is  to  say,  neither  of  them,  in  general,  is  a  matter  of  merit  or 
demerit,  to  be  rewarded  or  punished  by  a  judgment  which  is  strictly 
according  to  deeds.  But  where  there  is  in  the  matter  a  putting 
forth  or  abstaining  from  watchfulness,  industry,  an  idle  dependence 
"upon  the  precepts  of  man,  "  and  the  like,  judgment  then  logically 
follows  according  to  the  deed.  Hence  the  necessity  of  effort  both 
to  think  and  do  aright  is  patent,  and  is  obligatory  upon  every  man; 
and  particularly,  seeing  that,  doubtless  for  the  very  purpose  of 
arousing  this  effort,  the  sins  of  the  fathers  are  visited  upon  the 
children.  Accordingly,  neither  the  Church,  nor  the  pope,  nor  any 
bishop  or  priest,  nor  any  idle  trust  in  Jesus,  can  give  a  man  a  way 
of  escape  from  this  duty,  or  from  any  judgment  whatever.  The 
elder  church  of  Israel,  as  a  national  church,  had  its  head.  And 
yet,  if  an  individual  suffered  himself  to  be  misled  by  this  head,  it 
did  not  avert  his  judgment.  We  read:  "And  the  Lord  plagued 
the  people,  because  they  made  the  calf  which  Aaron  made."     Ex. 

32:35. 

2  Rom.  1 :  18-20,  28,  32;    2:1-6.    Acts  17:  28-31. 


368    The  Foundation  and  the  Superstructure 


it  is  thus  unpardonable,  that,  except  by  deeds  which  in  very  truth 
reform  the  character,  the  divine  chastisements  can  in  no  way  be 
averted;  not  even  though  the  evil  deeds  themselves  be  pardoned: 
since,  on  the  one  hand,  the  pure,  just,  and  merciful  Ruler  of  the 
universe  will  not  suffer  His  creatures  to  remain  imperfect,  espe- 
cially after  having  redeemed  them  by  reason  of  His  unceasing  love, 
nor,  on  the  other,  will  He  interfere  with  the  freedom  of  their  will, 
which,  like  all  His  gifts,  He  will  not  recall.  Such  things  as  these, 
we  can  well  understand,  should  be  fully  brought  to  light  only  in 
their  proper  season;  although  even  these  were  in  a  prefatory  way 
duly  commented  upon  in  inspiration  long  before,  and  the  manifes- 
tation of  the  judgments  of  the  just  God  in  the  world  were  under- 
stood of  all  men  from  the  beginning.  But  if,  in  addition,  it  were 
necessary  that  men  should  be  provided  with  an  infallible  living 
teacher,  notwithstanding  the  parasitic,  degrading  tendencies  of 
such  a  position, — a  provision  intimating  in  fact,  that  what  they 
believed  in  the  several  matters  of  theological  controversy  among 
Christians  was  more  important  than  what  they  did, — then  the  long 
delay  in  the  most  authentic  promulgation  of  the  alleged  fact,  or  in 
making  known  in  an  unquestionable  manner  to  the  world  from 
the  beginning,  that  God  although  in  utter  inconsistency  with  His 
usual  method  of  dealing  with  His  free-will  creatures,  had  appointed 
an  easy,  infallible  way  of  escape  from  error,  hardly  comports  with 
that  mercy  which  endureth  for  ever, — existing  as  well  before  July 
18,  1870,  when  to  so  many,  the  pope  for  the  first  time  became 
infallible,  as  after  that  day.  What  momentous  controversies  a 
knowledge  thereof  from  the  first  would  have  spared  the  early 
Christians!  nay,  what  bitterness;  what  unseemly  divisions!  If 
true,  why  did  not  they — in  truth,  why  did  not  the  first  bishops 
of  Rome  themselves — know  of  it;  and  all  make  their  appeals 
thereto,  all  along,  during  the  first  Christian  centuries?  Why 
afterwards  did  it  have  to  begin  to  be  considered,  and  take  so  long 
to  grow  into  acceptance?  What  watchfulness,  care,  and  diligence 
in  the  past,  as  in  the  present,  might  have  been  saved  !  How  much 
troubled  thought  and  painful  study  ignorance  of  the  doctrine  has 
caused !  How  many  anxious  doubts  would  have  been  resolved  ! 
Why,  oh,  why,  if  it  really  be  the  truth  as  revealed,  such  unaccount- 
able delay  ?  Was  it  because  it  was  not  the  will  of  God  at  any  time, 
in  the  past  or  in  the  future,  to  make  of  the  Christian  world  a  stag- 
nant pool?  And  is  the  delay  therefore  of  His  designing;  or  one 
which  was  created  by  the  inability  of  men  to  bring  their  ambitious 
designs  to  a  speedier  fruition  ?  For  the  true  revelation  of  God  is  to 
have  His  children  freemen,  and  not  slaves.  And  instead  of  having 
them  thoughtless  and  dependent  upon  others,  He  would  stir  them 
up  to  become  men  of  character;  able,  if  need  be,  to  resist  the  mis- 


Notes  369 


leading  of  an  archangel ;  that  there  may  be  no  renewal  of  the  fall 
from  heaven.  And  because  the  good  Father  in  Heaven  is  jealous 
for  the  welfare  of  His  children,  therefore  it  is  that  He  would  have 
none  upon  earth  exercise  a  paternal  spiritual  lordship  over  their 
judgment,  and  expressly  commands  them  to  call  none  here  below 
their  father,  teacher,  or  spiritual  master.  In  giving  them  ears  to 
hear,  and  therewith  an  independent,  individual  judgment,  and  in 
telling  them  also  to  take  heed  what  they  hear,  He  shows  most  em- 
phatically that  His  gifts  must  be  independently  used  by  the  indi- 
vidual possessor,  and  that  no  man  must  accept  without  question, 
or  contrary  to  his  own  judgment,  the  dictates  of  another,  or  of  any 
number  of  others.  He  must  examine  for  himself  whether  he  be  in 
the  faith.  As  for  those  who  have  had  the  dictates  of  others  in- 
grained into  their  being  from  childhood,  never  exerting  their  own 
faculties  about  them,  such  wholly  dependent  beings  have  not  used 
their  free  will  and  their  judgment,  if  use  it  be,  even  so  much  as  a 
bare  acceptance  would  imply.  In  either  case,  for  that  matter, 
whether  it  be  an  acceptance  or  not,  it  is  one  of  responsible  gifts 
now  lying  dormant,  and  exposed  to  the  just  judgment  of  the  Giver. 

[Note. — Owing  to  the  sudden  death  of  the  author  this  note  was 
unfinished.  But  it  has  been  thought  best  to  give  it  to  the  reader 
just  as  he  left  it.] 

§  100  (a.),  (p. 199).  Meaning  of  "private"  in  2  Pet.  1:20. — The 
word  in  2  Pet.  1 :  20  translated  "private,"  when  used  in  that  sense, 
is  uniformly  employed  by  the  Greek  authors  in  opposition  to  that 
which  is  public  and  common;  and  the  examples  are  multitudinous. 
A.  few  from  the  works  of  Xenophon  will  suffice  for  illustration, 
to  wit:  Inst.  1.  2.  4,  "decide  all  controversies  both  public  and  pri- 
vate"^. 2.  34,  "for  these  things  are  useful  to  every  private  person  and 
also  to  the  public."  Hell.  1.  2.  10,  "the  highest  rewards  both  in  public 
and  private" ;  1.  7.  18,  "In  consequence,  they  are  now  involved  in  a 
common  accusation,  where  others  were  separately  at  fault."  Hiero, 
10.  5,  "alike  to  your  private  possessions,  and  to  those  throughout 
the  country' ' ;  11.  1 ,  "to  spend  of  his  private  resources  for  the  common 
good.  For  to  me  at  least  it  appears,  that  what  a  king  lays  out 
for  the  state  serves  a  more  useful  purpose  than  what  is  expended 
upon  his  private  person."  Mem.  3.  7.  4,  5,  "  But  it  is  not  the  same 
thing,  Socrates,  to  be  conversing  in  private  and  to  be  pleading  before 
a  multitude.  .  .  .  And  yet,  seest  thou  not,"  said  he,  "how  the 
bashfulness  and  timidity  implanted  in  men  are  greater  by  far 
before  crowds,  than  is  the  case  in  private  conferences?"  3.  11.  16, 
"  many  affairs  private  and  public  furnish  me  employment."  DeVec. 
4.  21,  "how  can  one  detect  the  public  money  (i.  e.,  that  belonging 

24 


37°    The  Foundation  and  the  Superstructure 


to  the  state),  when  carried  off;  that  which  is  private  being  just 
like  it?" 

In  the  N.  T.,  under  different  renderings,  the  same  opposition 
is  continually  shown;  as  in  those  examples  where  Jesus  retires 
apart  from  the  multitude.  And  again  as  follows:  Heb.  7:27,  "first 
for  His  own  sins,  and  then  for  the  people's."  1  Tim.  3:5,  "For  if  a 
man  know  not  how  to  rule  his  own  house,  how  shall  he  take  care 
of  a  congregation  of  God?" 

When  accordingly  2  Pet.  1 :  20  denies  the  interpretation  of 
prophecy  to  be  a  private  right,  it  strictly  affirms  it  to  be  a  public 
and  common  right,  or  the  right  of  the  people;  thus  placing  the 
passage  in  full  accord  with  other  texts  of  scripture;  for  example, 
with  the  declaration  of  Moses  at  the  beginning,  that  "those  things 
which  are  revealed  belong  unto  us  and  to  our  children  for  ever." 
Those  who  so  pervert  the  passage  as  even  directly  to  reverse  its 
meaning  display  either  ignorance  or  something  worse.  See  the 
Lexicon  of  L.  and  S.  (idios). 

As  elsewhere  stated,  I  regard  the  passage,  however,  (particularly 
in  view  of  the  context,)  as  stating,  not  merely  interpretation  to 
be  a  public  and  common  right,  but  also  not  to  be  limited  to  one 
meaning  only ;  and  accordingly  I  regard  it  as  affirming  prophecy 
to  be  of  no  exclusive  interpretation;  the  term  "exclusive"  applying 
to  both  ideas. 

§  124  (a), (p. 253).  The  Greek  Preposition  eh. — "Elect  .  .  . 
by  sanctification  of  spirit  through  (eis)  Jesus  Christ's  obedience  and 
sprinkling  of  blood."  >  I.e.,  justified,  "according  to  the  fore- 
knowledge of  God  (the)  Father."  For  corresponding  or  kindred 
senses  of  the  preposition  eis  a  few  examples  from  the  N.  T.  may 
be  given,  as  follows:  Acts  7:  53,  "received  the  law  by  (or,  through) 
the  ordinances  of  messengers" — to  wit,  the  prophets  sent  from  God. 
2  Th.  1 : 1 1 ,  "  Where/ore"  (or,  because  of  which).  So  2:14.  1  Tim.  2  :  7 
(not  "Whereunto."  See  context),  4:10.  2  Tim.  1:11  (cf.  next 
verse — "for  which  cause  also,"  or,  "because  of  which  also");  2 
Heb.  11:3  ("so  that,"  or,  "by  reason  of  which").  1  Pet.  4:6, 
"For  for  this  cause"  (a.v.),  or,  "For  becauseof  this";  i.<?.,!the  judgment 
upon  the  quick  and  the  dead  alike.  "For  there/on?,"  says  the 
apostle,  "was  the  Gospel  preached  also  to  the  dead," or  the  good 
news  which  should  lead  them  to  "live  like  God  in  spirit."     1  John 


>  A  strictly  literal  translation;  there  being  no  articles  in  the 
Greek. 

2  In  this  verse  (12)  the  translation  is  not  of  eis,  but  of  dia, — 
i.  e.,  as  an  equivalent  in  a  causal  point  of  view  to  the  eis  of  verse 
11. 


Notes  371 


3:8.  Here  too  the  preposition  is  consequential.  First  we  are  told, 
that  the  sinner  is  of  the  devil,  who  sinneth  from  the  beginning. 
"There/ore,"  it  is  said,  or  "Because  of  this  was  the  Son  of  God 
manifested,  that  He  might  destroy  the  works  of  the  devil."  Matt. 
14:  31,  "wherefore  (or,  because  of  what,  or  for  what  reason)  didst 
thou  doubt?"  12  :  41,  and  Luke  11 :  32,  "repented  at  (because  of)  the 
preaching  of  Jonas."  Rom.  4:  20,  "But  at  (by  reason  of,  in  conse- 
quence of,  because  of)  the  promise  of  God  he  faltered  not  through 
unbelief."  2  Cor.  8:  6,  "Insomuch  that"  (on  this  account,  because  of 
this,  for  this  reason). 

Eis  in  1  Pet.  1 :  2  is  also  illustrated  by  the  countless  examples 
where  it  indicates  intent,  purpose  or  end;  for  this  idea  is  implied 
in  an  election  according  to  God's  foreknowledge  through,  or  in 
view  of,  or  in  respect  of,  or  by  virtue  of,  the  Life  and  Death  of  Jesus 
Christ. 

§  124  (6), (p. 255).  Dualistic and Triadic Conception opMan. — 1. 

Both  our  inner  consciousness  and  outward  observation  recognise  with- 
in us  two  different  and  differently  derived  natures;  to  wit,  a  good 
nature,  which  must  have  been  derived  from  the  great  Source  of 
all  good,  and  an  evil  nature,  which  must  have  had  an  evil  origin.  » 
In  the  varied  nomenclature  of  the  Bible,  among  other  descriptive 
appellations  the  former  nature  is  called  the  child  of  God,  and  also 
the  spiritual,  or  inner,  or  hidden,  or  new  man,  and  the  latter  the 
child  of  the  devil,  and  also  the  natural,  or  carnal,  or  outward,  or 
old  man.  And,  most  consistently,  the  Child  of  God  in  each  man 
is  declared  to  be  incorruptible  and  imperishable  or  immortal,  and 
continually  to  receive  new  Life  from  his  Eternal  Parent;  and  the 
child  of  the  devil  to  be  corruptible,  and  doomed  eventually  to 
perish.  Furthermore,  in  this  duality  within  each  man  there  is 
also  a  trinity,  as  evidenced  by  our  three  separate,  independent 
wills;  namely,  the  will  of  the  flesh,  of  the  mind,  and  of  the  spirit. 
So  distinct  are  they,  that  at  the  same  time  the  will  of  the  flesh  may 
be  to  eat  or  sleep,  of  the  intellect  to  read  or  engage  in  other  in- 
tellectual work,  and  of  the  spirit  to  do  a  deed  of  piety  or  charity 
or  useful  labour.  And  whenever  these  wills  are  bent  upon  their 
several  ways,  it  becomes  a  question  of  mastery  between  them.  2 

«  1  John  2 :  29;  3:8,  10,  14,  18,  19,  24;  4 :  7-14.  Rom.  8:  14-16. 
John  8:37-44,  47.    Jas.  1:  13-18.     1  Cor.  2:  12-15. 

2  "But  the  God  of  peace  Himself  hath  sanctified  you  wholly 
(the  past  tense,  because  the  new  man  hath  already  been  created  in 
Christ,  2  Cor.  5:  15-18);  and  may  your  spirit  and  soul  and  body 
be  preserved  perfect,  without  blame  (or,  preserved  entirely  with- 
out blame),  in  the  presence  (within  us)  of  our  Lord  Jesus  Christ." 


372    The  Foundation  and  the  Superstructure 

And  yet  all  three  are  of  the  one  man.  Nay,  each  nature  with  its 
own  three  wills  makes  of  every  individual  a  double  trinity;  that  is  to 
say,  a  triune  good  personality,  and  a  triune  evil  similitude;  just  as 
the  tares  in  the  parable  ape  the  wheat. l  And  both  these  triune 
personalities  together  constitute  one  conscious  personal  identity, 
even  a  unity  of  being.  Moreover,  the  warring  triune  wills  are  the 
visible  experience  of  this  earthly  plane.  Is  it  any  wonder,  when 
we  come  to  heavenly  things,  about  which  no  one  is  wiser  than  that 
which  is  revealed,  that  we  should  be  told  of  the  three  harmonious 
wills  of  the  one  God  above,  in  view  of  the  three  inharmonious  wills 
of  each  man  below  ?  In  man  indeed,  there  seems  to  be  a  third  trinity 
of  contradictory  personalities  made  by  the  two  natures  and  their 
possessor;  thus  making  of  man  a  trinity  of  trinities  !  2 

In  the  parable  of  the  wheat  and  the  tares  we  have  from  our  Lord 
Himself,  as  also  in  other  places,  the  teaching  that  all  men  are 
children  of  God  and  at  the  same  time  children  of  the  devil.  For 
in  that  parable  the  metaphor  of  "the  field"  is  interpreted  by  Him 
to  signify  "the  world";  and  it  is  in  the  same  world  in  which  the 
wheat  is  sown,  that  the  devil  sows  the  tares;  while  also  the  wheat  is 
called  by  Him  "the  children  of  the  kingdom,"  and  the  tares  "the 
children  of  the  wicked  (one)."  And,  in  keeping  with  the  gift  to 
man  of  sovereignity  of  will,  both  are  suffered  to  remain  together 
until  the  harvest.  Then,  when  the  wheat  is  fully  ripe,  the  tares 
bundle  after  bundle  having  been  all  gathered  and  consumed  in  the 
fires  of  ssonic  judgment,  and  the  wheat  wholly  delivered  from 
their  baneful  presence  after  the  long  battle  of  survivorship  between 
them,  the  wheat  shall  be  gathered  into  the  barn.  "So,"  says  our 
Lord,  "shall  it  be  at  the  end  (or  consummation)  of  this  aeon"; 
thus  seeming  to  make  the  parable  a  picture  of  progress  from  aeon 
to  aeon,  as  well  as  of  final  perfection.  It  would  be  woe  to  us,  if  the 
continuance  of  the  gathering  out  of  His  kingdom  of  all  things  that 
offend  should  apply  only  to  this  Life,  and  to  our  imperfect  condition 

at  its  close. 

2.     The  two  distinct,  opposing  existences  in  each  man  are  set 

i  Th.  5:23.     See  Luke  10:  27.     Heb.  4:  12.     Rom.  1:18;    2:9-13; 
3  :  9-20.  *  Matt.  13  :  24-30,  36~43- 

2  The  Incarnation  and  re-creation  thereby  are  necessarily  beyond 
the  human  understanding;  for  they  concern  the  nature  and  pos- 
sibilities of  the  Infinite  God,  and  are  outside  the  limits  of  finite 
conception.  For  our  knowledge  of  supernatural  things,  of  course, 
we  are  dependent  upon  and  concluded  by  that  which  may  be  re- 
vealed from  a  supernatural  source.  In  view  of  the  triune  nature  of 
man  himself,  how  idle  is  his  conceit  of  piercing  the  skies,  and  of 
thus  determining,  contrary  to  revelation,  that  God  is  not  triune! 


Notes  373 


forth  at  length  by  St.  Paul,  as  follows :  "  For  we  know  that  the  law 
is  spiritual:  but  I  am  carnal,  sold  under  sin.  For  what  I  perform" 
I  know  not:  for  not  what  I  would,  that  I  practise;  but  what  I  hate, 
that  I  do.  But  if  what  I  would  not,  that  I  do,  I  consent  unto  the 
law  that  it  is  good.  But  now  it  is  no  more  1 2  that  perform  it,  but 
the  sinfulness  that  dwelleth  in  me.  For  I  know  that  in  me,  that 
is,  in  my  flesh,  dwelleth  no  good  things  for  to  will  is  present  with 
me;  but  to  perform  that  which  is  good  (is)  not.  For  the  good 
which  I  would  I  do  not:  but  the  evil  which  I  would  not,  that  I 
practise.  But  if  what  I  would  not,  that  I  do,  it  is  no  more  I 
that  perform  it,  but  the  sinfulness  that  dwelleth  in  me.  I  find  then 
the  law,  to  me  that  would  do  the  good,  that  to  me4  the  evil  is 
present.  For  I  delight  in  the  law  of  God  after  the  inward  man: 
but  I  see  another  s  law  in  my  members  warring  against  the  law  of 
my  mind,  and  bringing  me  into  captivity  to  the  law  of  sinfulness 
which  is  in  my  members.  O  wretched  man  that  I  am!  who  shall 
deliver  me  from  this  body  of  Death?  I  thank  God!  (for  it  shall 
be)  through  Jesus  Christ  our  Lord.  So  then  in  my  mind  I  my- 
self6 serve  the  law  of  God;   but  in  the  flesh  the  law  of  sinfulness. 


1  In  Rom.  7:  15,  etc.,  probably  for  the  sake  of  variety,  are  there 
different  Greek  verbs,  which  I  distinguish  as  perform,  practise 
(r.  v.),  and  do;  but  I  cannot  detect  any  difference  of  significance 
in  them;  and  I  do  not  believe  in  altering  the  a.  v.,  where  nothing 
is  gained.  In  order  to  arrest  attention  by  going  out  of  the  beaten 
track,  a  writer  may  do  this;  but  a  regular  version,  like  the  r.  v., 
should  not. 

2  Those  personal  pronouns  which  are  usually  omitted  in  Greek 
become  emphatic,  when,  as  here,  expressed.  It  is  not  I,  the  son 
of  God,  that  do  the  evil,  but  I,  the  son  of  the  devil. 

3  How  carefully  and  often  we  are  told  that  the  child  of  evil  has 
no  good  in  him,  or  is  totally  depraved,  while  the  child  of  God 
cannot  sin. 

4  The  r.  v.  omits  "to  me";  failing  to  realise  here  the  dual  per- 
sonality of  which  the  sacred  writer  is  continuing  consistently  to 
speak;  and  that  its  repetition  is  in  exact  conformity  with  the  rep- 
etition of  the  "I"  all  along,  and  has  the  same  idea  in  view.  "I 
find  then  the  law  to  me  (the  child  of  God)  that  would  do  the  good, 
that  to  me  (the  child  of  the  devil)  the  evil  is  present." 

s  Here  the  possessor  of  the  two  natures  has  his  personal  identity 
distinguished  from  those  natures,  showing  the  complete  preser- 
vation of  his  sovereign  free  will  to  assert  either  nature  at  the 
expense  of  the  other. 

6  See  note  (5)  above,  of  this  ^[.,  and  the  emphasis  put  upon  the 
personal  identity  of  the  child  of  God. 


374    The  Foundation  and  the  Superstructure 


There  is  therefore  now  no  condemnation  to  them  which  are  in 
Christ  Jesus.1  For  the  law  of  the  Spirit  of  Life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  Sinfulness  and  Death.  For 
what  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh, 
God,  sending  His  own  Son  in  likeness  of  sinful  flesh,  2  and  for 
(or,  on  account  of)  sinfulness,  condemned  the  sinfulness  in  the 
flesh:  that  the  righteousness  of  the  law  should  be  fulfilled  in  us, 
who  exist  not3  as  flesh,  but  as  spirit.  For  they  that  are  as  flesh 
do  mind  the  things  of  the  flesh;  but  they  that  are  as  spirit  the 
things  of  the  spirit.  For  the  mind  of  the  flesh  is  Death;  but  the 
mind  of  the  spirit  is  Life  and  Peace.  Because  the  mind  of  the  flesh 
is  enmity  against  God:  for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  it  be:  and  they  that  are  in  the  flesh  cannot 
please  God.4  But  ye  are  not  in  flesh,  but  in  spirit,  if  so  be  that 
the  Spirit  of  God  dwelleth  in  you.  And  if  any  have  not  the  Spirit 
of  Christ,  he  is  none  of  His.  And  if  Christ  is  in  you,  the  body 
(*.  e.,  the  flesh,  or  evil  nature)  is  dead  because  of  sinfulness,  but 
the  spirit  is  Life  because  of  righteousness.  And  if  the  Spirit  of  Him 
that  raised  up  Jesus  from  the  dead  dwelleth  in  you,  He  that  raised 
up  Christ  from  the  dead  shall  quicken  also  your  mortal  bodies  s 
through  His  Spirit  that  dwelleth  in  you.  Therefore,  brethren,  we 
are  debtors,  not  to  the  flesh,  to  live  as  flesh.  For  if  ye  live  as  flesh, 
ye  would  die:  but  if  in  spirit  ye  put  to  death  the  doings  of  the 
body,  ye  shall  live.  For  as  many  as  are  led  by  the  Spirit  of  God, 
these  are  sons  of  God.  For  ye  have  not  received  the  spirit  of 
bondage  again  to  fear;  but  ye  have  received  the  spirit  of  sonship, 
wherefore  we  cry,  Abba,  Father.  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  children  of  God  :  and  if  children,  then 
heirs;  heirs  of  God,  and  joint-heirs  of  Christ;6  if  so  be  that  we 
suffer  together,  that  we  may  be  also  glorified  together."  Rom. 
7:  14-25;  8:  1-17.     In  this  passage  one  of  the  two  natures  is  rep- 

»  And  accordingly  as  sons  of  God  we  are  immortal. 

2  In  §  37,  etc.  I  translate  hamartia  "sin  "and  accordingly  this 
phrase  "  sin's  flesh."  In  changing  from  "  sin  "  to  the  better  rend- 
ering "sinfulness,  "  we  would  have  here  literally  "  in  likeness  of  flesh 
of  sinfulness." 

3  See  §  37,  footnote,  also  verse  10  below. 
*  See  note  (3),  page  373,  of  this  f. 

s  Just  above,  and  in  7 :  24  and  8:  13,  the  term  "body  "  represented 
the  carnal  nature  or  "old  man  ";  but  here  it  is  the  body  of  flesh  in 
which  we  are  dwelling;  which,  for  distinction,  is  called  the  "mortal 
body." 

«Or,  "Christ's joint-heirs" — i.*?.,made  sobyChrist;  not,  "  joint- 
heirs  with  Christ."    See  the  Greek. 


Notes  375 


resented  to  be  without  sin,  and  the  other  to  be  utterly  sinful,  and 
a  "body  of  Death."  In  the  end  the  former  is  said  to  be  delivered 
from  the  other,  or  freed  from  Sinfulness  and  Death;  the  sinless 
nature  abiding  for  ever,  and  the  other  receiving  its  proper  end. 
In  this  the  thoughtful  mind  may  learn  how  it  is  that  all  sinners 
(that  is,  all  men)  are  to  suffer  in  aeonic  fire,  and  be  finally  destroyed; 
and,  notwithstanding,  that  universal  salvation  is  promised.  And 
such  a  mind  will  have  further  reason  to  know,  how  we  are  all  guilty 
in  our  ego — St.  Paul's  "I"  that  is  incapable  of  good — of  the  Un- 
pardonable Sin,  even  the  "Sin  unto  Death";  and  that  our  de- 
struction in  that  ego  is  a  necessary  part  of  the  Gospel  of  our 
Salvation.  And  even  now  from  the  old  curse  of  Death  we  are  freed. 
"For  the  law  of  the  Spirit  of  Life  in  Christ  (by  reason  of  my  new 
Life  already  given)  hath  made  me  free  from  the  law  of  Sin  and 
Death."  Thus  each  nature  constitutes  in  itself  our  ego,  or  personal 
identity,  and  the  acts  of  each  nature  are  truly  our  own,  and  what 
is  true  of  either  nature  of  a  man  is  true  of  the  man.  Thus  St.  Paul 
does  not  make  of  a  man  a  simple  unity  acted  upon  by  the  forces 
of  good  and  evil;  but  these  forces  belong  respectively  to  the  two 
warring  existences  in  the  man's  inner  being,  making  with  the  man 
himself  a  veritable  trinity. 

3.  St.  John  also  thus  writes  of  the  two  natures :  "  If  yeknowthat 
He  is  righteous,  ye  know  that  also  every  one  that  doeth  righteous- 
ness has  been  begotten  of  Him.  Behold  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be  called,  and  are, 
children  of  God!  Therefore  the  world  knoweth  us  not,  because  it 
knew  Him  not.  Beloved,  now  are  we  children  of  God.  .  .  . 
Whosoever «  abideth  in  Him  sinneth  not :  whosoever  sinneth  hath 
not  seen  Him,  neither  known  Him.  Little  children,  let  no  man  lead 
you  astray:  he  that  doeth  righteousness  is  righteous,  even  as  He 
is  righteous. 2  He  that  committeth  sin  is  of  the  devil ;  for  the  devil 
sinneth  from  the  beginning.  For  this  reason  the  Son  of  God  was 
manifested,  that  He  might  destroy  the  works  of  the  devil,  a      Who- 

1  "Whosoever"  translates,  wherever  it  occurs,  the  Greek  for 
" every  one  that." 

2  A  righteous  man,  being  like  God,  just  as  a  son  takes  after  the 
nature  of  his  father,  proves  by  his  righteousness  that  a  divine  nature 
is  in  him.  The  image  testifies  that  God  is  his  father.  So  an  act  of 
sin  proves  in  like  manner  the  evil  nature  in  the  sinner,  and  its 
source.     "  He  that  committeth  sin  is  of  the  devil." 

3  But  He  was  not  manifested  to  destroy  mankind,  but  to  beget 
in  them  the  divine  Life,  and  so  enable  them  to  overcome  the  evil 
life  in  them,  and  put  it  to  death,  without  infringing  in  the  least 
upon  their  free  will. 


376    The  Foundation  and  the  Superstructure 


soever  has  been  begotton  of  God  doth  not  commit  sin;  for  his  seed 
abideth  in  him:  and  he  cannot  sin,  because  he  has  been  begotten 
of  God.  In  this  are  manifested  the  children  of  God  and  the  children 
of  the  devil:  whosoever  doeth  not  righteousness  is  not  of  God, 
neither  he  that  loveth  not  his  brother.  For  this  is  the  message 
which  ye  have  heard  from  the  beginning,  that  ye  should  love  one 
another:  not  (be),  as  Cain  was,  of  the  evil  (one),  and  slew  his 
brother.  And  wherefore  slew  he  him?  Because  his  works  were 
evil,  and  those  of  his  brother  righteous.  Marvel  not,  my  brethren, 
if  the  world  hate  you.  We  know  that  we  have  passed  from  Death 
into  Life,  because  we  love  the  brethren.  He  that  loveth  not  abideth 
in  Death.  Whosoever  hateth  his  brother  is  a  murderer,  and  ye 
know  that  no  murderer  hath  eternal  Life  abiding  in  him.  .  .  . 
Greater  is  He  that  is  in  you,  than  he  that  is  in  the  world.  They 
are  of  the  world  .  .  .  We  are  of  God  :  he  that  knoweth  God 
heareth  us;  he  who  is  not  of  God  heareth  us  not.  Hereby  know 
we  the  spirit  of  truth  and  the  spirit  of  error.1  Beloved,  let  us  love 
one  another :  for  love  is  of  God  ;  and  every  one  that  loveth  has  been 
begotton  of  God,  and  knoweth  God.  He  that  loveth  not  knoweth 
not  God:  for  God  is  love."  The  apostle  next  tells,  how  God  had 
shown  His  love  for  men,  when  not  loving  Him,  by  sending  His 
"Son  into  the  world,  that  we  should 2  live  through  Him";  and 
exhorts  us  in  return  to  love  one  another.  He  then  proceeds:  "No 
man  hath  seen  God  at  any  time:  (that  is,  to  have  direct  proof  of 
our  divine  birth:  but  we  have  the  proof,  if  we  manifest  divine 
characteristics;  for)  if  we  love  one  another,  God  abideth  in  us,  and 
His  love  hath  been   developed  in  us.3     By  this  we  know  that  we 

1  In  4 :  3  it  is  the  spirit  of  antichrist,  which  was  to  come  in  some 
special  sense,  and  yet  in  a  general  sense  was  already  in  the  world. 
See,  too,  2:  18.  In  the  general  sense  it  is  the  "old  man"  within 
us  all. 

2  Consistently  with  the  hopeless  views  of  translators  in  respect 
of  the  greater  number  of  mankind,  we  have  "might,"  inferring  a 
mere  possibility,  as  the  auxiliary  selected  throughout  the  versions, 
where  with  more  hopeful  views  the  rendering  would  be  "should," 
to  denote  a  certainty.  Except  where  it  escapes  my  attention,  I 
change  the  "might"  to  "should,"  in  translating. 

3  Or,  reproduced;  the  prominent  thought  of  the  passage  being 
at  this  point  that  God's  abiding  in  us  and  our  sonship  to  Him  are 
shown  by  our  exhibiting  that  which  pertains  to  God,  viz.,  love. 
"If  we  love  one  another  God  abideth  in  us,  and  (it  is)  His  love 
(that)  is  done  by  us."  But  for  the  "it  is"  and  the  "that,"  this, 
in  fact,  would  be  a  literal  rendering;  and  as  these  expressions  are 
often  required  by  English  idiom,  we  may  regard  the  rendering  as 


Notes  377 


abide  in  Him,  and  He  in  us,  in  that  He  hath  given  us  of  His  Spirit. 
And  we  (i  .e.,  we  who  were  personally  with  Jesus)1  have  seen  and 
do  testify  that  the  Father  hath  sent  the  Son  (to  be)  the  Saviour  of 
the  world.  ...  If  we  receive  the  testimony  of  men,  the  testimony 
of  God  is  greater.  .  .  .  And  this  is  the  testimony,  that  God  hath 
given  us  eternal  Life,  and  this  Life  is  His  Son.  He  that  hath  the 
Son  hath  the  Life;  he  that  hath  not  the  Son  of  God  hath  not  the 
Life."  In  other  words,  the  nature  wherein  dwelleth  Christ,  "the 
hope  of  glory,"  hath  eternal  Life;  and  the  evil  nature  hath  it  not. 
i  John  2:  29;  3:  1,  2,  6-15;  4:4-9,  12-14;  5:9,  11,  12.  Wethusread 
that  we  are  children  of  God,  and  cannot  sin;  and  that  whosoever 
sinneth  is  of  the  devil.  And  this  was  said  after  the  propitiation 
"for  the  whole  world,"  previously  mentioned,*  had  been  made; 
while  at  the  beginning  of  the  epistle  we  read:  " If  we  say  that  we 
have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us." 
1  John  1:8.  Of  course  all  this  would  be  inconsistent,  if  there  were 
not  within  us  two  opposing,  independent  existences,  or  egoes,  as  told 
of  by  St.  Paul.  But  so  self-deceived  are  we,  that  in  the  face  of 
the  universality  of  sin,  some  of  us  often  use  language  indicating 
that  the  evil  nature  had  vanished,  not  in  anticipation,  as  the  Bible 
sometimes  does,  or  in  a  fundamental  sense,  but  as  a  positive  fact; 
while  most  of  us  divide  men  into  two  separate  classes,  the  one  part, 
including  ourselves,  being  children  of  God,  and  the  rest,  even  the 
great  majority,  children  of  the  devil.  In  general, — and  it  is  quite 
natural, — we  are  not  at  all  prone  to  acknowledge  the  shame  of 
having  the  devil  for  a  father,  and  that  we  have  a  devilish  nature 
derived  from  him.  With  like  pride,  where  a  little  humility  in  recog- 
nising a  degrading  fact  would  have  been  wholesome,  were  the 
members  of  the  elder  church,  when  told  by  our  Lord  of  their  being 
children  of  the  devil,  exceedingly  vociferous  in  their  protestations 

strictly  literal.  The  objection  is,  that  in  English  we  do  not  speak 
of  "doing  love."  The  normal  meanings  of  the  verb  are:  to  bring 
to  an  end,  accomplish,  execute,  do,  perform,  finish,  complete,  consum- 
mate, fulfil,  perfect  (the  rendering  of  the  versions) ;  and  so,  to  mature, 
and  the  like.  It  also  means,  to  consecrate  (i.  e.,  to  make  one  perfect 
for  the  discharge  of  his  office).  Hdt.  1.  121,  containing  the  corre- 
sponding adjective,  is  rendered  by  L.  and  S.  "  a  vision  which  imported 
nothing."  Our  love  imports  here  that  God's  love  is  acting  in  us. 
The  idea  of  the  versions  that  God's  love  becomes  perfected  seems 
irreverent. 

»  "We  "  in  the  Greek  is  several  times  expressed  to  emphasise  and 
contrast ;  — here  to  contrast  the  persons  to  whom  it  applies  with 
those  to  whom  it  previously  referred,  or  with  us  all. 

2  1  John  2:2. 


378    The  Foundation  and  the  Superstructure 


to  the  contrary,  haughtily  claiming  to  be  children  of  Abraham  and 
of  God.i 

4.  A  realization  of  the  two  natures  within  us  often  gives  a 
better  understanding  of  Scripture,  and  reconciles  passages  which 
would  otherwise  seem  in  conflict.  Indeed,  the  very  statements 
that  men  are  both  children  of  God  and  children  of  the  devil,  and 
are  at  the  same  time  from  above  and  from  below,  and  that  they 
are  sinners,  but,  being  children  of  God,  cannot  sin  at  all,  are,  apart 
from  the  duality  in  each  man,  manifest  contradictions;  for  it  is 
impossible,  in  the  various  positive  assertions  made  of  the  two 
natures  and  of  their  opposite  characteristics  and  destinies,  to 
regard  them  as  mere  figures  of  speech,  or  as  said  of  distinct  portions 
of  men.  It  is  certainly  no  figure  of  speech,  nor  does  it  pertain  only 
to  a  portion  of  men,  to  say  that  all  are  sinners,  or  to  call  sinners 
children  of  God;  and  if  all  are  sinners,  and  all  or  any  of  them 
children  of  God,  to  declare  that  they  cannot  sin,  because  they  are 
born  of  God;  or,  on  the  other  hand,  being  sons  of  God,  that  they 
can  do  no  good  works,  have  no  good  in  them,  and  can  neither  hear 
nor  understand  the  word  of  truth.  And  yet,  just  such  statements, 
and  others  also  of  equal  apparent  inconsistency,  we  have  had,  and 
more  will  be  cited;  and  they  are  constantly  being  made  in  the 
Word  of  God.  Still,  they  are  easily  harmonised,  if  we  keep  in  mind 
that  there  are  two  differently  derived,  utterly  opposite  natures  in 
us;  but  not  otherwise.  In  fact,  the  supernatural  harmony  of  the 
several  sacred  writers  in  the  matter  should  be  specially  noticed; 
and,  too,  how  they  press  the  subject  upon  our  attention.  For  how 
spiritually  energising  would  be  the  fear  of  God  and  the  trembling 

1  The  Rev.  Charles  Kingsley,  in  a  sermon  on  "Human  Nature," 
tells  of  a  man  in  America,  who,  when  rebuked  for  drunkenness, 
said,  "There  is  a  great  deal  of  human  nature  in  a  man."  The 
preacher  thereupon  remonstrates  at  the  slur  upon  human  nature; 
adding,  "as  if  the  devil,  and  not  God,  had  made  human  nature, 
and  as  if  Christ  had  not  redeemed  human  nature."  All  which  is 
true,  indeed,  of  man,  and  the  gift  to  him  of  a  nature  wherein  he 
has  been  made  a  child  of  God.  But  how  about  the  tares  from  an 
evil  source,  which  have  been  sown  among  the  wheat  in  the  field  of 
the  world  ?  The  preacher  overlooked  the  very  nature  to  put  down 
which  he  was  preaching; — a  nature,  however,  recognised  in  every 
command,  exhortation  and  rebuke  of  the  Bible.  It  was  my  great 
pleasure,  after  writing  The  Purpose  of  the  Mons,  to  find  in  Canon 
Kingsley  so  able  an  advocate  of  certain  important  teaching  therein 
insisted  upon.  I  wonder  therefore  that  he  had  nothing  to  say  about 
the  great  deal  of  evil  human  nature  there  is,  alas!  in  us  all.  The 
Good  News  of  God,  Sermon  xxiii,  p.  188. 


Notes  379 


before  Him,  save  in  those  in  whom  the  worldly  nature  is  dominant, 
to  realise  on  the  one  hand,  that  so  long  as  we  possess  the  one  nature, 
we  are  under  His  aeonic  condemnation,  and  are  necessitated  to  put 
forth  our  personal  efforts  with  vigour,  to  effect  our  riddance  there- 
from, and  to  cause  the  evil  nature  to  be  brought  to  the  everlasting 
destruction  which  is  its  foreordained  doom;  and  on  the  other  hand, 
to  feel  assured,  that  as  children  of  God  we  have  eternal  Life,  and 
are  heirs  of  its  future  unalloyed  enjoyment,  and  that  during  the 
period  of  aeonic  judgment  there  is  given  us  this  strong  "asonic  con- 
solation and   good   hope  through  grace."  «     Based  as  this  hope  is 
upon  the  love  of  an  unchangeable  Father,  and  the  immutability 
of  His  glorious  purpose  in  our  behalf,  even  graciously  confirmed 
to  us,  as  it  is  said,  by  His  oath,  it  becomes  to  all  earnest  strivers 
after  holiness,  amid  the  troubles  of  life,  and  the  fearful  threatenings 
of  the  Bible,  "as  an  anchor  of  the  soul,  both  sure  and  steadfast."2 
In  further  illustration  of  the  fact  that  passages  of  scripture  which 
seem  confusing  become  not  only  intelligible,  but  reasonable,  when 
the  two  natures  are  taken  into  consideration,  may  be  mentioned 
the  desultory  proofs  which  St.  John  gives  of  our  derivation,  first, 
from  God  or,  next,  from  an  evil  source.     He  proclaims,  in  the  first 
place,  every  one  that  doeth  righteousness  to  be  begotten  of  God 
(i  John  2  :  29) ;  and  then,  but  in  a  disconnected,  irregular  way,  after 
the  general  statement,  he  declares  of  special  acts  of  righteousness, 
that  each  one  in  itself  proves  the  doer's]divine  birth.    That  is  to  say, 
if  he  loveth  God  or  his  brother  (3:  10-20;  4:7-13,16-21;   5:1,2), 
or  is  a  hearer  of  the  truth  (4:  5,  6),  or  believeth  in  the  Son  of  God 
(5 :  10),  or  even  confesseth  Christ  to  have  come  in  the  flesh  (4 :  2,3) 
or  to  be  the  Son  of  God  (4:  15),  or  believeth  Jesus  to  be  the  Christ 
(5:  1),  or  doeth  any  thing  which  is  righteous  (see  passim),  he  be- 
comes in  so  far  a  doer  of  righteousness,  and  is  of  God.    On  the  other 
hand,  if  he  fail  in  any  such  thing,  therein  he  manifests  himself  to 
be  not  of  God,  but  to  possess  a  nature  which  is  of  different  origin. 
Not  that  either  way  he  is  wholly  good  or  wholly  evil,  but  only 
that  he  has  a  nature  corresponding  with  his  good  or  evil  acts.    For 
that  which  is  righteous  must  be  from  above,  and  that  which  is 
unrighteous  from  below. 

5.  And  what  one  is  there  that  does  not  do  some  act  of  righteous- 
ness, however  little?  For  example,  "as  love  is  of  God;  and  every 
one  that  loveth  has  been  begotten  of  God,"  what  one  is  there  that 
is  wholly  destitute  of  love?  Says  Isaiah:  "For  Thou  art  our 
Father,  though  Abraham  be  ignorant  of  us,  and  Israel  acknowledge 
us  not:  Thou,  O  Lord,  art  our  Father,  our  Redeemer;  Thy  name 
is  from  everlasting.     .     .     .     O  Lord,  Thou  art  our  Father;  we  are 

'  2  Th.  2:  16.  2  Heb.  6:  17-19. 


380    The  Foundation  and  the  Superstructure 


the  clay,  and  Thou  our  Potter;  and  we  all  are  the  work  of  Thy 
hand."  Is.  63:  16;  64:8.  Hence  St.  Paul,  who  so  often  tells  of 
our  being  sons  of  God,  addressed  the  Athenians,  although  they 
were  idolaters  and  heathen,  saying  to  them  of  God,  that  He  is 
"not  far  from  each  one  of  us:  for  in  Him  we  live,  and  move,  and 
have  our  being;  as  certain  also  of  your  own  poets  have  said, 
For  we  are  also  His  offspring."  And  with  reference  to  the  evi- 
dences of  idolatry  around  the  apostle  while  he  was  speaking,  he 
added:  "Being  then  the  offspring  of  God,  we  ought  not  to  think 
that  the  Godhead  is  like  unto  gold,  or  silver,  or  stone,  graven  by 
art  and  device  of  man."  Acts  17:27-29.  The  sin  of  idolatry  is 
not,  of  course,  the  act  of  a  son  of  God;  and  it  was  therefore  of  men 
in  their  evil  nature  that  these  last  words  were  said.  And  is  there 
not  reason  to  fear  that  for  centuries  a  similar  idolatry  has  been 
customary  among  Christians?  Ought  we  to  think  that  the  Godhead 
is  like  unto  bread  or  wine,  which  is  made  by  the  art  and  device  of 
men?  And  are  there  no  other  objects  of  adoration  devised  by  man, 
and  graven  or  ornamented  by  his  art,  to  which  Christians  even 
bend  the  knee  in  worship?  It  was,  verily,  in  warning  to  the  elder 
Church,  and  through  that  Church  to  us  all,  that  Isaiah,  the  same 
whose  utterances  are  so  pronounced  respecting  the  Fatherhood  of 
God,  thus  wrote:  "I  am  the  Lord;  that  is  my  name:  and  my 
glory  will  I  not  give  to  another,  neither  my  praise  to  graven  im- 
ages. .  .  .  Thy  first  father  sinned,  and  thy  teachers  (or,  thine 
interpreters)  have  transgressed  against  Me  (Is.  42  :  8;  43  :27). 
Verily  Thou  art  a  God  that  hidest  Thyself,  0  God  of  Israel, 
the  Saviour.  .  .  .  They  have  no  knowledge  that  set  up  the 
wood  of  their  graven  image,  and  pray  unto  a  god  that  cannot 
save.  .  .  .  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth;  for  I  am  God,  and  there  is  none  else.  By  myself  have  I 
sworn,  the  word  is  gone  forth  from  my  mouth  (in)  righteousness, 
and  shall  not  return,  that  unto  me  every  knee  shall  bow,  every 
tongue  shall  swear.  Only  in  Jehovah,  shall  one  say,  have  I  right- 
eousness and  strength:  even  to  Him  shall  men  come."  45:  15,  20, 
22-24.  St.  Paul  expressly  declares  the  tendency  to  magnify  mate- 
rial things  to  spring  from  the  fleshly  nature.  After  directing  that 
no  one  should  judge  Christians  in  respect  to  the  ceremonies  of  the 
elder  church,  which  were  only  a  shadow  of  the  things  that  should 
follow,  while  the  body  that  casts  the  shadow  is  that  of  Christ ;  the 
apostle  adds  in  regard  to  Him,  "Let  no  designing  person,  by  hu- 
mility and  a  worshipping  of  the  angels,  as  a  judge  deprive1  you 
(herein),  rashly  intruding  into  things  which  he  hath  not  seen,  being 

1  The  verb  signifies  "deprive  as  a  brabeus"  (i.  e.,  umpire,  arbiter, 
or  judge);  thus  conforming  to  the  "judge"  of  v.  16). 


Notes  381 


as  to  nature  «  under  the  mind  of  the  flesh;  and  not  keeping  hold  of 
the  Head,  from  which  all  the  body,  through  the  joints  and  bands, 
being  abundantly  nourished  and  knit  together,  should  grow  up  (in) 
the  growth  of  God.  If  ye  died  with  Christ  from  the  passing 
shadows  2  of  the  world,  why,  as  though  living  in  the  world,  do  ye 
subject  yourselves  to  ordinances  .  .  .  after  the  commandments 
and  teachings  of  men."  Col.  2:  18-20,  22.  See  16,  17.  Evidently 
St.  Paul,  especially  in  view  of  the  warnings  of  Jesus,  3  was  anxious 
lest,  under  the  influence  of  the  fleshly  nature,  which  loves  the  world 
and  its  pomp  and  circumstance,  men,  on  this  or  that  religious  pre- 
text, should  become  the  victims  of  numerous  unwholesome  tra- 
ditions and  ceremonial  displays,  and  of  the  falsehoods  embodied 
in  them,  and  of  pernicious  teachings  and  commandments, — all  of 
man's  devising  and  subtility;  and  should  be  deprived  of  the  sim- 
plicity which  pertains  to  the  things  of  Christ,  and  in  their  extreme 
reverence  for  those  of  men,  should  weaken  in  reverence  for  their 
true  and  only  spiritual  Father,  who  is  in  Heaven.  In  all  this  we  per- 
ceive that  while  all  men  are  acknowledged  to  be  of  God,  we  all  show 
continually,  by  our  love  of  the  things  of  the  world,  that  we  have 
another  nature.  As  St.  John  says,  after  mentioning  the  "sin  unto 
Death,"  "We  know  that  we  are  of  God,  and  the  whole  world  lieth 
in  that  evil."     1  John  5 :  19. 

6.  In  harmony  with  his  fellow  apostles  St.  James  says:  "Let 
no  one,  being  tempted,  say,  I  am  tempted  of  God  :  for  God  is  not 
to  be  tempted  of  evil  things,  and  Himself  tempteth  no  one.  But 
every  one  is  tempted  when  by  his  own  lust  drawn  away  and  enticed. 
Then  the  lust  having  conceived  beareth  sin;  and  the  sin  having 
been  committed4  bringeth   forth  Death.     Be  not  led  astray,  my 

1  The  participle  rendered  "being  as  to  nature"  is,  with  its  verb, 
formed  on  the  noun  phusis,  meaning  nature,  or  the  word  of  which 
we  are  reminded  in  physics,  physical,  etc.  The  verb  means  also, 
figuratively,  "to  puff  up,"  as  rendered  in  the  versions. 

2  The  primary  idea  of  the  noun  is  the  moving  shadow  of  the  index 
of  the  sun-dial.  By  derivation  it  means  also  one  of  a  series  or  row; 
and  so,  in  the  plural,  the  A,  B,  C,  the  rudiments.  Or  again  a  com- 
ponent part;  and  so,  in  the  plural,  the  elements. 

3  Matt.  6:  5-13;    7:15-20;    12:1-16;    15:1-9;    23:1,26. 

*  Notice  in  English,  as  well  as  in  the  Greek,  the  reference  back 
of  the  articles  in  this  sentence. — "Having  been  committed"  is 
translated  by  the  a.  v.  "when  it  is  finished";  by  the  r.  v.,  "when 
it  is  full-grown," — the  latter  a  comparatively  rare  meaning.  For  the 
normal  and  ordinary  meanings,  see  above,  %  3,  note  (3),  pp.  376,  377. 
Both  there  and  here  the  idea  seems  to  be  that  of  something  conceived, 
generated,  or  produced.    The  a.  v.'s  rendering  is  true  to  the  normal 


382    The  Foundation  and  the  Superstructure 


beloved  brethren.  Every  good  gift  (dosis)  and  every  perfect  gift 
(dorema)1  is  from  above,  coming  down  from  the  Father  (i.  e.,  sole 
Source)  of  lights,  with  whom  is  no  variableness  neither  shadow  of 
turning.  Of  His  own  will  He  brought  us  forth  by  the  Word  of 
Truth,  that  we  should  be  a  kind  of  firstfruits  2  of  His  creatures. 
.  .  .  Wherefore  putting  away  all  filthiness  and  overflowing  of 
wickedness,  receive  with  meekness  the  implanted  word,  which  is 
able  to  save  your  souls."  Jas.  1 :  13-18,  21.  The  same  apostle  tells 
us  also  of  two  different  kinds  of  wisdom,  saying  of  the  one,  "This 
wisdom  is  not  (that  which)  cometh  down  from  above,  but  is  earthly, 
of  a  natural  sort,  devilish."  And  of  the  other,  "But  the  wisdom 
from  above  is  first  pure,  then"  etc.,  3:  15,  17.  And  of  that  which 
in  the  first  of  the  above  passages  is  called  the  implanted  word  he 

idea,  but  is  awkward,  obscure,  and  far  away  from  the  apostle's 
metaphor  of  something  conceived  or  born.  But  how  much  more 
so  is  the  r.  v.'s  "when  it  is  full-grown"!  And  how  very,  very  awk- 
ward! When,  pray,  is  sin  full-grown,  and  when  not?  After  it  be- 
comes sin,  is  there  a  period  of  waiting  until  it  is  full-grown,  before 
it  "brings  forth  Death"?  For  elsewhere  we  read,  that  in  the  day 
of  sin  the  sinner  dies  (Gen.  2:17);  nay,  that  he  dies  in  his  iniquity 
(Ezek.  33:  8,  9,  12).  Surely  St.  James  would  never  have  said,  The 
wages  of  sin  when  it  is  full-grown  becomes  Death.  With  St.  Paul 
he  would  rather  have  said,  "The  wages  of  sin  is  Death"  (Rom. 
6:23),  without  any  conditions.  In  his  next  chapter  he  reasons  that 
whether  a  sin  be  little  or  great, — respect  of  persons  only,  or  adul- 
tery, or  murder,  or  a  lack  of  faith  or  works, — the  sinner  is  answera- 
ble for  all;  that  is,  incurs  the  penalty  of  Death,  the  one  penalty, 
whether  the  offence  be  one  of  slight  degree  or  against  every  com- 
mand of  the  law.  For  the  word  used  in  Jas.  2:  10  is  not  "guilty," 
although  repeatedly  rendered  so  in  the  N.  T.;  but  answerable, 
responsible,  etc.  If  we  commit  sin,  we  violate  the  law  as  a  whole, 
and  are  responsible  accordingly.  The  best  translation  of  1:15, 
from  what  is  said  above,  is,  "and  sin,  when  it  is  born"  or  "begotten," 
etc.  It  would  be  a  figurative  rendering,  but  would  be  true  to  the 
metaphors  of  the  apostle. 

»  In  the  use  of  dosis  and  dorema  in  immediate  connection  both 
a  difference  and  a  relation  between  them  are  implied;  but  what, 
the  words  hardly  indicate;  for  both  are  used  for  a  gift.  Perhaps 
dosis  is  the  gift  of  Life  and  its  powers,  and  dorema,  the  gift  of  the 
Spirit  inspiring  their  use.  This  would  show  the  divine  gift  of  Life, 
as  a  "good  gift,"  which  becomes  a  "perfect  gift,"  when  the  lustful 
life  is  destroyed. 

2  Or  "some  beginning  of  fruits."  The  expression,  repeatedly 
used,  sounds  like  the  gospel  of  all  creation. 


Notes  383 


asks:  "Do  ye  think  that  the  scripture  saith  in  vain,  Doth  the 
spirit  which  He  hath  caused  to  dwell  in  us  yearn  with  envy  ? "  4:5. 
In  these  examples,  then,  we  are  taught,  as  usual,  how  all  good  is 
from  the  good  God  above,  of  whose  will,  which  knows  not  a 
shadow  of  change,  the  good  Life  in  us  has  been  begotten;  and 
whose  purpose,  accordingly,  in  begetting  that  Life  is  unalterable. 
And  we  are  further  taught  of  the  evil  factor  in  us  all  which  "no 
one"  should  charge  to  be  of  God.  And  because  of  these  things, 
and  their  universal  application,  the  sacred  writer  exhorts  "every 
man"1  to  develop  his  good  Life,  and  restrain  and  put  away  the 
evil.  This  double  nature  in  us  the  Bible  sometimes  indicates  in 
a  single  sentence,  thus:  "The  wages  of  sin  is  Death;  but  the  free 
gift  of  God  is  eternal  Life  in  Jesus  Christ  our  Lord."  Rom.  6:  23. 
"For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive. 
But  each  in  his  own  order."  1  Cor.  15:  22,  23.  "We  know  that 
we  are  of  God,  and  the  whole  world  (the  wicked  nature  of  every 
man)  lieth  in  that  evil  " — i,  e.  Death.  1  John  5 :  19.  "For  all  that 
is  in  the  world,  the  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the 
pretentiousness  of  life,2  is  not  of  the  Father,  but  is  of  the  world. 
And  the  world  passeth  away,  and  the  lust  thereof:  but  he  that 
doeth  the  will  of  God  abideth  for  ever."  2:  16,  17.  These  things 
were  said  after  the  descent  of  the  Spirit:  and  they  include  us  all. 
Upon  "all  flesh"  the  Spirit  descended,  conferring  upon  all  from 
the  beginning  the  immortal  nature  of  God.  And  yet,  because  in 
"the  whole  world"  there  is  "the  lust  of  the  flesh,"  the  world  in 
its  carnal  nature  "passeth  away."  "For  in  many  things  we  all 
stumble."  Jas.  3:2.  "There  is  not  a  righteous  man,  not  even 
one."  Rom.  3 :  10.  Since  we  all  therefore  lie  prostrate  in  the  evil 
of  Death,  how  hopeless  would  be  our  case,  but  for  the  nature  be- 
gotten in  the  world  through  Him  who  was  sent  to  be  its  Saviour! 
And  of  that  nature  it  is  said,  "We  know  (for  the  child  of  God  must 
be  holy)  that  whosoever  has  been  begotten  of  God  sinneth  not:  but 
he  that  has  been  begotten  of  God  keepeth  himself,  and  that  evil 
(the  Death  which  had  been  mentioned  just  before)  toucheth  him 
not."    5:18. 

7.  In  all  this  teaching  the  apostles  are  echoing  that  of  our 
Lord.  For  in  the  first  place  He  taught  the  multitude  to  say,  "  Our 
Father,  who  art  in  Heaven"  (Matt.  6:9;  23:9.  Luke  11:2); 
while  on  another  occasion  He  addressed  the  Jews,  the  members  of 
the  elder  church,  and  many  of  them  in  all  likelihood  the  same 
individuals  whom  He  taught  more  than  once  that  God  was  their 


»  Jas.  1 :  19. 

2  The  natural  life,  bios,  not  zoe,  which   is    used  for  the   better 
life. 


384    The  Foundation  and  the  Superstructure 


Father,1  as  follows:  "I  know  that  ye  are  Abraham's  seed;  but 
ye  seek  to  kill  me,  because  my  word  hath  no  place  in  you.2  I 
speak  what  I  have  seen  of  my  Father,  and  ye  do  what  ye  also  have 
seen  of  your  Father.  .  .  .  If  ye  were  Abraham's  children,  ye 
would  do  the  works  of  Abraham.  .  .  .  Ye  do  the  works  of  your 
father.  ...  If  God  were  your  Father,  ye  would  love  me.  .  .  . 
Why  do  ye  not  understand  my  speech?  Because  ye  cannot  hear 
my  word.  Ye  are  of  your  father  the  devil,  and  the  lusts  of  your 
father  ye  will  to  do.  .  .  .  He  that  is  of  God  heareth  the  words 
of  God:  ye  therefore  hear  them  not,  because  ye  are  not  of  God." 
John  8:37-39,  41-44,  47.  In  all  these  words  of  Jesus  note  the 
apparent  contradictions,  and  how  readily  they  are  reconciled  in  the 
two  natures.  Men  are,  and  are  not,  of  God,  and  are,  and  are  not, 
of  Abraham.  St.  Peter  afterwards,  it  may  be  noted  in  connection 
with  these  words  of  the  Master,  addressed  these  Jews,  even  the  ones 
who  finally  had  become  His  crucifiers,  telling  them  of  the  resur- 
rection and  session  of  Jesus  at  the  right  hand  of  God,  and  that  He 
should  remain  on  that  seat  of  power,  until  His  foes  should  be  made 
His  footstool;  and  exhorting  them  to  repent,  because,  notwith- 
standing their  terrible  sin,  the  promise  was  unto  them  and  to  their 
children.  And  in  a  second  address  the  apostle  encourages  them  to 
the  same  effect,  saying  unto  them,  "  Ye  are  the  sons  of  the  prophets, 
and  of  the  covenant  which  God  made  with  your  fathers,  saying 
unto  Abraham,  And  in  thy  seed  shall  all  the  families  of  the  earth 
be  blessed.  Unto  you  first  God,  having  raised  up  His  Son  Jesus, 
sent  Him  to  bless  you  in  turning  away  every  one  of  you  from  your 
iniquities."  Acts  3:25-26.  When,  therefore,  our  Saviour  told 
these  Jews  that  they  could  not  hear  or  understand  His  word,  and 
were  children  of  the  devil,  why  did  He  address  them  at  all? 
And  why  did  St.  Peter  follow  Him  in  so  doing?  And  yet  of  them 
the  apostle  gained  believers.  The  questions  are  answered  in  St. 
Peter's  address.  Because  that  in  the  seed  of  Abraham  all  are 
blessed,  "every  one."  That  is  to  say,  Christ  died  for  all. »  In 
Him,  who  is  the  seed  of  Abraham  all  are  "born  from  above."  "For 
it  is  written  that  Abraham  had  two  sons,  one  by  the  bondmaid, 
and  one  by  the  freewoman.  But  he  of  the  bondmaid  was  born 
as  flesh;  and  he  of  the  freewoman  through  the  promise.  Which 
things  are  told  as  an  allegory.     .     .     .    Now  we,  brethren,  like  Isaac, 

1  Owing,  perhaps,  to  St.  John's  awkwardness  of  expression,  or  to 
the  universality  of  the  duality,  those  addressed  are  said  to  be  both 
believers  and  unbelievers.  Cf.  8:  30-34,  etc.,  with  8:  44-46.  At  all 
events,  both  classes  were  present. 

2  Or,  "no  room  (r.  v.,  not  free  course)  in  you"; — i.  e.,  while  the 
evil  nature  is  dominant.  3  2  Cor.  5:  14,  15. 


Notes  385 


are  children  of  promise.  But  as  then  he  that  was  born  as  flesh, 
persecuted  him  (that  was  born)  as  spirit,  even  so  (it  is)  now.  But 
what  saith  the  scripture?  Cast  out  the  bondwoman  and  her  son: 
for  the  son  of  the  bondwoman  shall  not  inherit  with  the  son  of  the 
freewoman.  So  then,  brethren,  we  are  not  children  of  a  bond- 
woman, but  of  the  freewoman.  In  the  freedom  (in  which)  Christ 
hath  set  us  free  stand  fast  therefore,  and  be  not  entangled  again 
with  a  yoke  of  bondage."  Gal.  4:  22-24,  28-31;  5:1.  I  will  add 
here  another  passage  illustrative  of  those  who  cannot  possibly 
receive  the  word  of  the  Lord.  St.  Paul  writes  again:  "But  we 
have  received  not  the  spirit  of  the  world,  but  the  spirit  which  is 
from  God  ;  that  we  should  know  the  things  which  have  been  freely 
given  us  of  God.  Which  things  also  we  speak,  not  in  words  taught 
of  man's  wisdom,  but  in  those  taught  of  the  Spirit;  comparing  spir- 
itual things  with  spiritual.  But  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God:  for  they  are  foolishness  unto  him: 
neither  can  he  know  them,  because  they  are  spiritually  discerned. 
But  he  that  is  spiritual  judgeth  all  things,  and  is  himself  judged 
of  none."     1  Cor.  2:  12-15. 

8.  What  a  wonderful  book  must  that  be,  whose  very  contra- 
dictions, as  the  natural  man  sees  them,  are  notes  of  supernatural 
harmony!  And  amid  what  a  maze  of  seeming  confusion  are  these 
notes  of  the  many  writers,  however  uncultivated,  distinctly  sounded 
forth  without  the  least  discord.  Who  can  parallel  such  harmony 
of  deep  spiritual  utterances  among  so  many,  by  the  most  careful 
selection  in  any  age  of  uninspired,  independent  writers,  especially 
of  Jiose  who  have  not  been  assisted  by  the  Bible.  1  It  is,  for  ex- 
ample, but  one  of  the  consistent  revelations  of  the  sacred  writers, 
to  unite  in  telling,  although  in  ever  so  great  diversity  of  ways,  of 
the  world  foredoomed  to  Death,  and  at  the  same  time  of  the  world 
whose  Life  is  everlasting.  But  to  understand  them  the  better,  we 
must  observe  the  careful  distinctions  which  they  make  both  in 
nature  and  derivation,  between  the  world  which  is  mortal  and  that 
which  is  immortal;  and,  in  particular,  must  keep  in  mind,  that  the 
better  nature,  being  absolutely  sinless  because  of  its  divine  son- 
ship,  cannot  be  guilty  of  unbelief;  and  that,  of  logical  consequence, 
this  must  be  true,  not  only  of  those  whom  we  call  believers,  who 
have  an  intellectual  understanding  of  truth,  but  of  the  worst  and 
youngest  of  our  race,  or  of  all  who  have  been  redeemed  from  Death 
and  justified  unto  Life.  On  the  other  hand,  until  our  evil  nature 
is  finally  destroyed,  we  are  all,  because  thereof,  under  judgment, 
and  are  styled  "children  of  promise." 2  And,  with  exceeding 
care,  the  promise  is  so  made  as  to  show  that  while  given  to  every 

1  And  even,  indeed,  of  those  who  have  been.  2  Gal.  4 :  28. 

25 


386    The  Foundation  and  the  Superstructure 


man,  it  is  only  given  in  respect  of  his  better  nature.  The  univer- 
sality thereof  is  very  pronounced,  but  is  so  inseparably  joined  with 
that  which  tells  of  limitation,  as  to  breed  confusion;  even  making 
some  Christians  to  be  unconditional  universalists,  and  others  to 
imagine  that  the  Almighty  Father  has  failed  in  His  purpose  in 
sending  into  the  world  its  intended  Saviour,  and  only  succeeded 
in  saving  a  few!  The  language  of  the  several  writers,  however,  is 
strongly  guarded  in  both  directions,  stimulating  hope,  and  yet 
arousing  fear;  telling  unmistakably  of  "the  enemies  of  the  cross 
of  Christ:  whose  end  is  destruction,  .  .  .  who  mind  earthly 
things,"  '  and  as  confidently  of  the  eternal  Life  of  the  child  of  God, 
or  of  "  the  believer,"  and  therein  of  all  men.  To  give  examples :  "For 
God  so  loved  the  world,  that  He  hath  given  His  only  begotten  Son, 
that  whosoever 2  believeth  in  Him  should  not  perish,  but  should  have 
eternal  Life.  For  God  hath  not  sent  His  Son  into  the  world  to  judge 
the  world;  but  that  the  world  through  Him  should  be  saved.  He 
that  believeth  in  Him  is  not  judged;  but  he  that  believeth  not  hath 
been  judged  already,  because  he  hath  not  believed  in  the  name  of 
the  only  begotten  Son  of  God.  And  this  is  the  judgment  that  the 
light  (the  new  man  in  Christ)  hath  come  into  the  world,  and  men 
have  loved  the  darkness  (their  old  man)  rather  than  the  light; 
for  their  deeds  were  evil.  For  every  one  that  doeth  evil  hateth 
the  light,  and  cometh  not  to  the  light,  lest  his  deeds  should  be 
exposed.  But  he  that  doeth  the  truth  cometh  to  the  light,  that 
his  deeds  may  be  made  visible;3  because  they  have  been  wrought 
in  God."  John  3  :  16-31.  "  In  Him  (Christ)  was  Life;  and  the  Life 
was  the  Light  of  men.  And  the  Light  shineth  in  the  darkness;  and 
the  darkness  hath  not  taken  it  in.  .  .  .  (That)  was  the  true 
Light,  which  lighteth  every  man  that  cometh  into  the  world.  He  was 
in  the  world,  and  the  world  was  made  through  Him,  and  the  world 
knew  Him  not.  He  came  unto  His  own  (things  or  possessions),  and 
His  own  (people) 4  received  Him  not.  But  as  many  as  s  received 
Him,  to  them  gave  He  a  nature  *  to  have  been  begotten  children 


>  Phil.  3:  18,  19. 

2  Gr.  "every  one  that." 

3  See  Matt.  5: 16. 

« The  first  "His  own"  is  neuter,  the  second  masculine  in  the  Gr. 

*As  usual,  "as many  as"  signifies  all.  In  the  very  same  chapter 
we  learn  that  "of  His  fulness  have  we  all  received  ";  and  that  He 
"lighteth  every  man";  shining  on  our  dark  nature,  which,  how- 
ever, can  take  in  no  light. 

6  Or,  "a  high  dignity,"  or,  "a  perfect  nature."  The  word  is 
exousia.  Ordinarily  it  denotes,  1.  power,  might,  means,  authority, 
qualification;   2.  an  office  of  dignity ■,  lordship ;   3.  license,  arrogance, 


Notes  387 


of  God, — to  them  that  believe  in  His  name;  which  were  begotten, 
not  of  blood,  nor  of  the  will  of  flesh,  nor  of  the  will  of  man,  but  of 
God.  .  .  .  And  of  His  (Christ's)  fulness  have  we  all  received,  and 
grace  for  Grace."  John  1:4,  5,  9-13,  16.  "  Reliable  is  the  saying 
and  worthy  of  all  acceptation.  For  therefore  we  labour  and  suffer 
reproach,  because  we  have  set  our  hope  on  a  living  God,  who  is  the 
Saviour  of  all  men,  specially  of  them  that  are  faithful.  These  things 
command  and  teach."     1  Tim.  4:  8-1 1. 

9.  The  relation  of  the  subject  to  the  Unpardonable  Sin  has 
already  been  noticed.  For  as  the  new  man  cannot  sin,  so  in  the 
old  man,  or,  as  St.  Paul  says,  "in  my  flesh,  dwelleth  no  good 
thing."1  Accordingly,  the  old  man  cannot  please  God,2  and  as 
an  irreconcilable  enemy  is  doomed  by  Him  to  Death.  That  is  to 
say,  the  old  man  as  the  creator  of  sinfulness  constitutes  in  himself 
the  Unpardonable  Sin.  He  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be,*  and  so,  being  in  perpetual  enmity  with  God  and 
His  Holy  Spirit,  and  utterly,  hopelessly  ruined,  he  is  doomed  to 
Death.  It  is  not  that  his  acts  of  sin  of  themselves  bring  upon  him 
his  doom;  but  because  his  nature  is  such  that  he  can  never  be 
otherwise  than  lawless.  For  acts  of  sin  we  read:  "We  have  an 
advocate  with  the  Father,  Jesus  Christ,  the  righteous:  and  He  is 
a  propitiation  for  our  sins ;  and  not  for  ours  only,  but  also  for  the 
whole  world."  1  John  2:1,2.  On  the  other  hand,  the  apostle  who 
uttered  these  words,  said  also:  "There  is  a  sin  unto  Death:  not 
for  this  do  I  say  that  he  (any  one  of  us)  should  pray.  All  unright- 
eousness is  sin:  and  there  is  a  sin  not  unto  Death."  5  :  16,  17.  To 
give  the  words  of  Jesus  Himself:  "But  if  I  by  the  Spirit  of  God 
cast  out  your  (lit.  the)  demons,  then  is  the  kingdom  of  God  come 
upon  you.     Else  how  can  one  enter  into  the  house  of  the  strong 


pomp;  4.  abundance  of  means,  resources;  etc.  The  component 
word  ousia  denotes,  1.  one's  substance,  property,  resources,  means; 
2.  being,  existence;  3.  essence,  true  nature,  reality,  true  inwardness. 
The  preposition  ek  in  composition,  (as  is  the  case  here,)  gives  with 
words  in  general  either  the  sense  of  1 .  from,  out  of,  forth,  off,  away, 
etc.,  or  2.  of  completeness,  as  perfectly,  utterly,  etc.  Hence  in 
exousia  the  sense  of  "abundance  of  means."  That  of  "a  high  dig- 
nity" accords  well  with  the  more  usual  meanings;  as  does  "a 
perfect  nature"  with  those  of  ousia,  particularly  as  strengthened 
by  ek;  and  both  also  with  the  context — "to  them  has  He  given  a 
high  dignity  (or,  a  perfect  nature)  to  have  been  begotten  children 
of  God."  See  the  exceedingly  discordant  renderings  of  the  a.  v. 
(power)  and  r.  v.  (right). 

'Rom.  7:1s.  2  Rom.  8:8.  i  Rom.  8:7. 


388    The  Foundation  and  the  Superstructure 


(demon),1  and  make  spoil  of  his  possessions,2  except  he  first  bind 
the  strong  (demon),  and  then  shall  he  make  spoil  of  his  house. 
He  that  is  not  with  me  is  against  me;  and  he  that  gathereth 
not  with  me  scattereth.  Wherefore  I  say  unto  you,  All  sin  and 
blasphemy  shall  be  forgiven  unto  men;  but  the  spirit's  blasphemy 
(t.  e.,  sinfulness)3  shall  not  be  forgiven  unto  men  :4  and  whosoever 

1  I.e.,  "Beelzebub,  the  prince  of  the  demons,"  or  Satan.  See 
w.  24-27.  Jesus  does  not  accordingly  say,  "the  strong  man,"  but 
simply,  "the  strong,"  the  adjective  referring  to  the  word  " demon" 
just  previously  mentioned.  To  render  "the  strong  (one)"  is  too 
indefinite,  but  it  is  better  than  to  supply  "man"  where  an  evil 
spirit  is  intended. 

2  It  does  not  seem  proper  to  entitle  the  devil's  belongings 
"goods."  These  belongings  are  the  evil  natures  and  acts  of  sin 
in  us  all.  The  Greek  word  used  means  vessels  or  implements, 
utensils^  chattels,  stores,  possessions  or  belongings,  goods,  wares, 
things,  etc.  It  is  also  applied  to  living  beings  in  both  a  good  and 
a  bad  sense.  See  Acts  9:15;  Rom.  9:21-23,  etc.  Men  of  ignoble 
condition  are  called  by  this  word  one's  tools  or  chattels.  And  this 
would  seem  to  be  the  idea  here.  Enslaved  by  our  evil  natures,  the 
devil  holds  us  with  "strong"  grip;  but  of  these  "tools"  the 
Stronger  than  he  comes  to  despoil  him  (Luke  11:  22).  It  is  said 
as  an  equivalent  "make  spoil  of  his  house."  The  word  "house" 
also  means  "family."  Its  corresponding  significance  is  patent;  for 
Satan's  family  are  also  his  tools. 

*  In  English  "the  blasphemy  of  the  spirit"  is  ambiguous,  sig- 
nifying either  "the  spirit's  blasphemy,"  or  "the  blasphemy  against 
the  spirit";  which  latter  would  be  incorrect.  For  in  the  Greek 
there  is  no  "against"  or  other  preposition  and  the  meaning  is 
beyond  question.  It  is  simply  the  genitive  (our  possessive)  case; 
and  is  literally  either  form  of  the  genitive — either  "the  spirit's 
blasphemy"  or  "the  blasphemy  of  the  spirit"  in  a  like  sense.  In 
the  next  verse,  however,  "against "  is  used;  for  there  it  is  no  longer 
the  blasphemy  of  the  unholy  spirit,  which  is  spoken  of,  but  the 
blasphemy  against  the  Holy  Spirit.  But  why  this  should  have  led 
to  the  previous  mistranslation,  when  the  Greek  is  so  very  plain, 
is  a  wonder.  And  the  egregious  mistranslation  has  stood  unchal- 
lenged for  centuries! 

4  Note  the  distinction  between  "all  sin  and  blasphemy  "  as  for- 
given, and  "the  spirit,"  demon,  or  child  of  the  devil,  who  commits 
the  blasphemy,  whose  blasphemy  cannot  be  forgiven.  In  the  one 
case  we  have  an  act.  This  is  pardonable.  In  the  other  the  doer  of 
the  act,  whose  condition  is  unpardonable.  If  our  personal  identity 
were  limited  to  the  doer  of  the  act,  it  could  not  be  said  that  the 


Notes  389 


shall  speak  a  word  against  the  Son  of  man,  it  shall  be  forgiven  him  ; 
but  whosoever  shall  speak  against  the  Holy  Spirit,1  it  shall  not  be 
forgiven  him,  neither  in  this  life  (aeon),  nor  in  that  to  come.  Either 
make  the  tree  good,  and  its  fruit  good ;  or  make  the  tree  corrupt, 
and  its  fruit  corrupt :  for  the  tree  is  known  by  its  fruit.  Ye  offspring 
of  vipers,  how  can  ye,  being  evil,  speak  good  things?  for  out  of  the 
abundance  of  the  heart  the  mouth  speaketh.  The  good  man  out 
of  the  good  treasure  2  bringeth  forth  the  good  things ;  and  the  evil 
man  out  of  the  evil  treasure  bringeth  forth  evil  things.  But  I  say 
unto  you,  that  every  idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  a  day  of  judgment.  For  by  thy  words  thou 
shalt  be  justified,  and  by  thy  words  thou  shalt  be  condemned." 
Matt.  12:  28-37. 

10.  These  utterances  proclaim  Jesus  to  be  casting  out  the 
demons  in  men  by  the  Spirit  of  God  ;  and  that  the  act  proves  His 
kingdom  to  have  come  upon  men.  The  Divine  Speaker  does  not 
declare  that  kingdom  merely  to  have  come,  but  to  have  come  upon 
those  addressed — "upon  you";  that  is,  upon  all,  even  the  cavil- 
ling unbelievers,  who  at  that  very  time  were  calling  His  casting  out 
of  the  demons  the  work  of  "Beelzebub,  the  prince  of  the  demons." 
And  yet,  even  upon  them  the  kingdom  had  come;  for  of  the  Son  of 
God  and  the  Spirit  they  too  were  born;  and  they  had  accordingly 
been  made  children  of  God  and  heirs  of  His  kingdom.  Still,  although 
this  was  the  case,  the  casting  out  of  a  devil  from  one  of  them 
illustrated  the  existence  in  men  also  of  a  very  different  nature, 
which  Jesus  declared  to  have  emanated  from  Satan. s  The  appli- 
cation to  us  all  of  what  He  was  doing  and  saying  becomes  the  more 
apparent  as  we  follow  His  discourse.  He  had  told  us  expressly 
that  the  casting  out  of  the  devil  showed  the  kingdom  of  God  to 
have  come;   and  He  goes  on  to  say  in  substance,  that  if  this  were 

act  should  be  forgiven ;  for  surely  there  is  no  forgiveness  where  we 
ourselves  are  never  pardoned.  But  for  the  two  natures  therefore, 
there  would  be  a  contradiction.  As  it  is,  we  are  pardoned  all  sin 
and  blasphemy,  but  not  our  evil  nature. 

1  To  speak  against  the  Holy  Spirit  is  to  be  in  continual  resistance 
to  His  sanctifying  power.  It  is  "the  spirit's  blasphemy"  again; 
and  we  all  in  our  evil  natures  are  the  speakers.  Hence  it  is  those 
natures  which  are  said  never  to  be  forgiven,  and  which  in  conse- 
quence must  he  destroyed. 

2  The  preponderance  of  authority  omits  "of  the  heart."  Still, 
whether  we  speak  of  the  heart  or  the  evil  treasure,  we  have  a  com- 
parison of  the  evil  nature  and  in  the  good  treasure  of  the  good 
nature,  and  of  the  deeds  of  each. 

3  Matt.  12  :  24-27. 


39°    The  Foundation  and  the  Superstructure 


not  the  case,  how  could  the  strong  one,  that  is,  the  prince  of  the 
devils,  have  been  despoiled  by  Him  of  his  belongings?  It  behooved 
one  though,  in  order  to  accomplish  this  despoiling,  to  go  right  into 
the  house  where  the  strong  one  had  taken  up  his  abode,  and  bind 
him.  Yet  although  by  casting  out  a  devil,  He  continues,  I  show 
myself  to  be  stronger  than  the  prince  of  the  devils,1  and  able  to 
do  all  this,  a  great  deal  remains  for  men  to  do,  and  in  the  doing 
of  which,  I  can  do  nothing;  but  must  judge  them  according 
to  their  deeds.2  They  must  aid  me,  or  they  will  be  against  me 
and  my  purpose.  For  if  my  good  seed  is  sown  where  it  shall 
not  be  cultivated  the  condition  of  the  man  will  be  all  the  worse 
for  what  I  accomplish  in  giving  him  salvation  from  Death. 3  Of 
all  things  then,  do  your  part  in  the  work,  and  with  exceeding 
care.  "  When  the  unclean  spirit  is  gone  out  of  the  man,  he  passeth 
through  waterless  places,  seeking  rest;  and  findeth  none.  Then 
he  saith,  I  will  return  unto  my  house  whence  I  came  out.  And 
having  come,  he  findeth  it  empty,  swept  and  garnished.  Then 
goeth  he,  and  taketh  along  with  himself  seven  other  spirits  more 
evil  than  himself;  and  they  enter  in,  and  dwell  there:  and  the  last 
state  of  that  man  becometh  worse  than  the  first.  So  shall  it  be 
also  unto  this  evil  generation"  (Matt.  12:43-45.  See  also  Luke 
11 :  24-26).  Wherefore  I  say  unto  you,  There  is  indeed  pardonable 
sin;  but  there  is  also  that  which  is  unpardonable.  For  because  of 
the  propitiation  which  I  make  for  the  world,  all  sin  and  blasphemy 
shall  be  forgiven  unto  men;  so  that  they  shall  be  redeemed  from 
the  Death  which  was  their  due,  and  shall  live  for  ever.  But  you 
have  that  unclean  spirit  within  you,  derived  from  below,  which 
is  the  instigator  of  all  your  sin  and  blasphemy.  The  blasphemy 
of  that  spirit,  or  your  Sinfulness,  shall  not  be  forgiven  unto  men. 
To  make  you  clean  and  sinless,  you  must  therefore  cast  out  the 
unclean  spirit;  just  as  I  cast  out  the  one  which  was  blind  and  dumb. 
For  your  better  understanding  I  repeat:  Who  shall  speak  a  word 
against  the  Son  of  Man,  that  is,  whosoever  shall,  even  to  an  idle 
word,  be  the  doer  of  a  wrongful  deed,  it  is  done  against  me,  for  I 
have  taken  unto  myself  the  burden  thereof,  and  it  shall  be  forgiven 
him.  But  before  men  are  meet  to  be  received  into  heaven,  they 
must  be  sanctified;  and  the  Holy  Ghost  is  their  Sanctifier.  The 
spirit  of  the  devil,  however,  within  them  is  utterly  incapable  of 

1  Luke  11:21,  22. 

2  John  5 : 30.    See  §  26. 

3  Matt.  13:1-9;  26:24.  Heb.  10:29.  Of  course,  Jesus  does 
more  for  men  than  save  them  from  Death;  for  He  sends  the  Spirit 
and  the  judgment  according  to  deeds.  But  it  is  to  our  forgiveness 
from  all  sin  because  of  His  Life  and  Death  to  which  He  now  refers. 


Notes  391 

sanctification;    and  so  long  as  that  unholy  spirit  remains  within 
any  man,  or  is  at  all  a  part  of  his  being,  the  man  will  be,  to  a  greater 
or  less  degree,  in  resistance  to  the  Holy  Spirit  and  His  sanctifying 
work.     Whosoever  then  shall  speak  against  the  Holy  Spirit,  that 
is,  even  again  to  an  idle  word,  shall  exhibit  a  sinful  condition,  it 
shall  never  be  forgiven  him,  neither  here  nor  hereafter.     If  Jesus 
had  not  expressly  spoken,  in  connection  with  the  casting  out  of 
demons  which  had  emanated  from  their  prince,  of  an  evil  spirit 
within  men  which  is  the  instigator  of  the  blasphemy  that  could  not 
be  forgiven  them,  His  words  with  greater  reason  might  appear  to 
some  to  be  contradictory.     For  along  with  His  declaration  of  an  un- 
pardonable sin,  He  expressly  states  that  all  or  every  sin  and  blas- 
phemy shall  be  forgiven  unto  men.     Moreover,  if  a  man  is  to  suffer 
for  a  sin,  then  to  the  full  extent  of  his  sufferings  he  is  not  pardoned, 
nor  is  the  sin  forgiven.     But  if  the  unpardonable  sin  applies  to  us 
in  respect  of  the  evil  nature  in  us  all,  or  is  our  Sinfulness,  as  has 
been  the  name  usually  given  to  it  in  this  volume,  then  the  consis- 
tency of  the  words  of  Jesus  becomes  manifest;   and  we  realise  that 
when  a  man  gets  rid  of  that  evil  nature  which  is  essentially  Sinful, 
he  gets  rid  also  of  the  unpardonable  sin.    The  man  will  then  have 
but  the  one  immortal  nature,  begotten  in  Him  of  God,  and  all 
sin  and  blasphemy,  into  which  his  former  evil  nature  shall  have 
led  him,  shall  be  forgiven  him;    while  that  nature  itself,  whose 
blasphemy  shall  never  be  forgiven,  will  have  received  its  mortal 
doom.     And  let  us  observe  the  universal  intent  expressed  in  the 
language  of  Jesus  in  regard,  first,  to  pardonable,  and  then,  to 
unpardonable  sin.    He  speaks  in  both  cases  alike  of  men  in  general; 
as  though  all  alike  had  not  only  pardonable  sins  and  blasphemies, 
but  also  the  blasphemy  which  is  unpardonable.     For  just  as  "all 
sin  and  blasphemy  shall  be  forgiven  unto  men," — that  is,   unto 
us  all,— so,  He  says,  "the  spirit's  blasphemy  shall  not  be  forgiven 
unto  men";   or  unto  the  same  men  as  before, — that  is  again,  unto 
us  all.     The  guilt  seems  as  universal  in  the  one  clause  as  in  the 
other;    only  it  is  forgiven  in  the  one  case,  and  not  in  the  other. 
The  possibility  of  the  unpardonable  guilt  of  all,  though  only  of 
some  in  fact,  is  not  a  sufficient  answer  to  this.     For  in  the  first 
place  there  is  a  universal  intent  all  through  the  context.    Even  to 
the  hostile  Jews  who  had  dared  to  charge  Him  with  being  the 
tool  of  Beelzebub,  He  declared  that  their  words  against  Himself 
should  be  forgiven;   but  not,  He  added,  "the  spirit's  blasphemy"; 
meaning  evidently,  that  which  had  emanated  from  the  unclean 
spirit  within  each  man.     In  the  second  place,  the  very  statement 
introduces  inconsistency;    for  it  makes  all  men  pardonable,  and 
at  the  same  time  some  men  unpardonable.    And  in  the  third  place, 
it  makes  the  words  "unto  men"  in  the  second  clause  unnecessary, 


392    The  Foundation  and  the  Superstructure 


as  though  they  were  but  a  play  of  language  to  give  similarity  to 
the  clauses.  Indeed,  the  interpretation,  applying  the  clause  to 
only  a  part  of  men,  would  be  made  somewhat  more  certain  without 
them;  and  would  be  still  more  strengthened,  although  even  then 
not  made  conclusive,  if  instead  of  applying  the  clause  unto  men 
in  general,  after  the  manner  of  the  preceding  clause,  the  reading 
had  been,  "but  the  spirit's  blasphemy  shall  not  be  forgiven  unto 
those  who  have  such  a  spirit."  But  even  so,  the  reading  would 
still  be  consistent  with  the  unclean  spirit  being  in  all,  and  the  clause 
might  be  as  universal  in  intent  as  is  the  apparently  limited  ex- 
pression which  follows,  to  wit,  "Whosoever  speaketh  a  word 
against  the  Son  of  man";  which  expression,  however,  includes  all 
sin  borne  by  our  Lord,  and  of  course  all  sinners.  From  every  point 
of  view,  therefore,  the  more  satisfactory  interpretation  of  the  two 
clauses  is,  that  the  guilt  spoken  of  in  each  applies  not  possibly, 
but  actually,  to  us  all;  and  that  it  is  pardonable  in  the  one  case, 
but  not  in  the  other;  and  that  while  that  which  is  pardonable 
comprises  all  sin  and  blasphemy  it  is  the  Sinfulness  from  which 
they  spring,  which  is  caused  by  the  evil  spirit  within  the  man, 
which  is  unpardonable. 


THE  END 


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